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Commentary on Job 31 verses 24–32
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.
25. For he would sin, if he were to desire that to be done by God, which he himself either could not at all be able to do, or if he could it would not be in any wise right. For they who assail an enemy with curses, what other thing do they wish God to do in his case, but what they are either unable or ashamed to do themselves? For they wish death to their enemy, which same even if they have the power, they are afraid to bring upon him; lest they should either be bound as guilty of murder committed, or show themselves wicked even when they are. What then is it to say to God, ‘Kill the man whom I hate,’ but to cry out to him in audible accents; ‘Do Thou that to mine enemy, which it is not proper for me to do towards him even as a sinner.’ In which same words it is to be thought where had this person read, Love your enemies? [Luke 6, 27] where had he read, Bless, and curse not? [Rom. 12, 14] and again, Not rendering evil for evil, nor railing for railing? [1 Pet. 3, 9] But the precepts of grace from above, not heard with the outward ears he observed, because the inspiration of the Holy Spirit wrote them in the heart of that man. To whom however it would have been but little that he loved those adversaries situated without, excepting he had to bear these also living within, and holding daily converse with him, even those of his household, as adversaries.
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SUMMARY
Job 31:30 serves as a powerful capstone to Job's final declaration of innocence, asserting his profound integrity not only in outward actions but also in the deepest intentions of his heart. In this verse, Job adamantly denies having ever allowed his mouth to utter or even harbor the desire for a curse upon his adversaries, even in the face of their perceived wrongs or his immense suffering. This statement showcases a remarkable level of moral purity and self-control, extending beyond mere external conformity to the complete absence of malice, even in thought, thus culminating his extensive oath of purgation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 31:30 employs several powerful literary devices to underscore Job's profound and comprehensive integrity. The most prominent is Negative Confession, a rhetorical strategy where Job lists what he has not done, thereby affirming his righteousness by detailing his abstinence from specific transgressions. This entire chapter is structured as a cumulative series of such denials, building an irrefutable argument for his innocence. The specific phrasing "Neither have I suffered my mouth to sin" utilizes Metonymy, where "mouth" (the physical organ) stands for the act of speaking and the underlying intention behind it. This emphasizes the instrument of speech as a potential source of sin and highlights Job's control over it. Furthermore, the verse employs Intensification or Hyperbole (in a rhetorical sense) by stating that Job did not even wish a curse. This goes beyond mere outward restraint, indicating a deep-seated purity of heart that extends to unspoken desires, thus elevating his moral standard to an exceptional degree, far surpassing typical human expectations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:30 offers a profound theological statement on the nature of true righteousness, extending beyond outward conformity to the inner disposition of the heart. Job's refusal to harbor malice or wish ill upon his adversaries, even in the face of extreme provocation and suffering, showcases an ethical standard that remarkably anticipates later biblical teachings. It underscores that genuine integrity involves not only refraining from evil deeds but also diligently guarding one's thoughts and the expressions of one's tongue, recognizing the destructive power of words and intentions. This level of moral purity challenges the simplistic retributive theology of Job's friends and points towards a more nuanced understanding of God's expectations for human conduct, emphasizing compassion and non-retaliation as hallmarks of a truly righteous life lived in alignment with divine character.
REFLECTION AND APPLICATION
Job 31:30 presents a challenging and profoundly counter-cultural model for integrity, especially relevant in an age where quick retaliation, harsh words, and public shaming are prevalent in both personal interactions and online discourse. Job's unwavering commitment to not even wish ill upon his adversaries, despite enduring immense suffering and injustice, calls believers to a deeper level of self-examination and spiritual discipline. It serves as a potent reminder that true righteousness extends beyond mere outward actions to the internal landscape of our hearts and minds, where thoughts and desires are conceived. In a world often characterized by division, animosity, and the ease of expressing negativity, Job's example urges us to guard our hearts diligently against bitterness, resentment, and the insidious desire for vengeance, even when we feel wronged or unjustly treated. It compels us to exercise radical self-control over our speech, understanding that words carry immense power, capable of blessing or cursing, and that even unspoken desires for harm are contrary to a Christ-like spirit. This verse challenges us to cultivate an inner purity that genuinely seeks the well-being of others, even our perceived enemies, reflecting a profound commitment to God's transformative ways.
Questions for Reflection
FAQ
What does "neither have I suffered my mouth to sin" mean in this context?
Answer: In Job 31:30, "neither have I suffered my mouth to sin" (KJV), or more accurately from the Hebrew, "I have not given my mouth to sin," means that Job actively prevented or did not allow his mouth to become an instrument of sin. It implies a conscious and disciplined effort to control his speech and the intentions behind it. Job is asserting that he maintained such strict moral vigilance that he never permitted his verbal expressions to deviate into sinful territory, particularly in the context of wishing harm upon others. This highlights his profound self-control and commitment to ethical conduct, extending even to his inner desires and potential verbal expressions.
Why is it significant that Job didn't just refrain from acting but also from wishing a curse?
Answer: The significance lies in the profound depth of Job's integrity. Refraining from acting on harmful impulses is one level of righteousness, but to guard one's heart and mind from even wishing ill upon an adversary demonstrates a far more profound and internal purity. In ancient Near Eastern thought, curses were powerful and often invoked divine judgment; to wish one upon someone's "soul" (their very life) was an act of deep malice. Job's declaration shows that his righteousness was not merely external conformity to social or religious laws but an inner state of being, free from bitterness, resentment, or the desire for vengeance, even in the face of extreme suffering and injustice. This anticipates later biblical teachings that emphasize the importance of the heart's condition, such as those found in Matthew 5:21-22.
CHRIST-CENTERED FULFILLMENT
Job 31:30, with its profound declaration of integrity and refusal to curse adversaries, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Job's remarkable self-restraint and inner purity, even in the face of immense suffering, powerfully foreshadow the unparalleled example of Christ, who, "when he was reviled, did not revile in return; when he suffered, he did not threaten" (1 Peter 2:23). While Job merely refrained from wishing a curse, Jesus actively commanded and demonstrated the radical love for enemies, teaching His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). The pinnacle of this Christ-centered fulfillment is profoundly seen on the cross, where, instead of wishing a curse upon those who crucified Him, Jesus uttered the words, "Father, forgive them, for they know not what they do" (Luke 23:34). Christ's life and sacrificial death perfectly embody the integrity Job aspired to, not only by guarding His mouth from sin but by actively blessing and interceding for those who sought His harm, thereby offering the ultimate example of non-retaliation, redemptive love, and inner purity that Job's remarkable declaration hinted at.