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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.
26. Which same sentence may also be taken in mystery of
the voice of our Redeemer. For ‘the men of his tabernacle’ longed to be ‘satisfied by his flesh,’ i.e. whether the Jews in persecuting or the Gentiles in believing. For both the one set themselves as it were by consuming it to put an end to His Body, and the latter desire to satisfy their hungering soul with His flesh, by the daily sacrifice of His immolating.
But now following the gist of the history alone let us reflect with what strenuousness the mind of the holy man, full of concern for all things, is divided within and without; who to those acting unjustly had he either submitted in silence, or not withstood in righteous living, assuredly he would never have had them as adversaries. But hereby, that he kept the paths of life, he found hearty desires of his death. Adversaries he met with, showing themselves outwardly, lurking inwardly. Now it is inferior goodness in a conflict for a man to see without evils that he has to get the better of, and not to have within aught that he may have to bear. But it is the praise of perfect greatness to meet hostile treatment, without bravely, and within mercifully. For there are some things in the actual common dealing of those of a household, that cannot be corrected without sin in the corrector, and therefore when they either defile him who corrects them, or do not weigh heavily on him who does them, with a great skill of tutoring they require to be winked at, and by this very winking to be borne with, which same when put upon ourselves are the more quickly dismissed from our hearts, if we know our own misdemeanours against our neighbours. Whence it is well said too by Solomon; Take no heed to all words that are spoken; lest thou hear thy servant curse thee: for oftentimes also thine own heart knoweth that thou thyself also hast cursed others. [Eccles. 7, 21, 22] For whilst we reflect what we have been towards others, we are the less concerned that others should have proved such persons towards ourselves, because the injustice of another avenges in us what our conscience justly accuses in self.
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SUMMARY
Job 31:31 stands as a profound declaration within Job's culminating defense of his integrity, where he passionately asserts his blamelessness before God and his accusers. This verse specifically highlights Job's exceptional generosity and the deep contentment of his household, affirming that those under his care were so thoroughly provided for that they never harbored malicious intent or the covetous desire for his ruin or possessions, thereby powerfully demonstrating the consistent righteousness of his character even in the most private and intimate spheres of his life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 31:31 employs several potent literary devices to underscore Job's integrity and the depth of his righteousness. The most prominent is Hyperbole, where Job exaggerates the contentment of his household by presenting the extreme opposite scenario—a malicious, almost cannibalistic desire for his ruin—and then vehemently denying its existence. This deliberate overstatement serves to emphasize the profound depth of his benevolence and the complete absence of resentment or covetousness among his dependents. Closely related is the use of a vivid Idiom, "Oh that we had of his flesh!", which is not to be taken literally but conveys a powerful sense of covetousness, malice, or a desire for someone's downfall to gain from their loss. This idiom makes Job's claim more impactful and culturally resonant within the ancient Near Eastern context. Furthermore, the entire verse functions as a Negative Confession or a form of Rhetorical Question (implied by the "If...not" conditional structure), a common legal and ethical device in the ancient Near East used to assert innocence by denying specific transgressions. By denying that his household ever uttered such a malicious wish, Job is forcefully affirming the positive truth of his generous and just treatment of them, thereby strengthening his overall argument of blamelessness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:31 speaks profoundly to the theological principle that true righteousness extends beyond mere outward religious observance to permeate every sphere of life, especially one's private conduct and treatment of those under their authority. Job's claim of household contentment underscores the divine expectation for leaders and providers to care justly and generously for their dependents, reflecting God's own character as a benevolent provider who satisfies the needs of His creation. It challenges the notion that piety can coexist with neglect or exploitation of the vulnerable, asserting that genuine faith manifests in tangible acts of compassion and justice within one's own home and community. This verse highlights that a truly righteous life is one that produces contentment and goodwill even among those most intimately aware of one's daily actions.
REFLECTION AND APPLICATION
Job 31:31 offers a timeless challenge regarding the consistency of our character and the true measure of our integrity. It compels us to examine how we treat those closest to us—family, employees, or anyone under our direct care or influence. Our public declarations of faith and righteousness are ultimately tested by the atmosphere and relationships within our private spheres. Job's profound concern for his household's well-being, to the extent that they never harbored malicious thoughts or wishes for his ruin, sets a high standard for leadership, stewardship, and personal conduct. It reminds us that true generosity, justice, and compassionate provision create an environment of contentment, trust, and mutual respect, effectively preventing the seeds of envy, resentment, or strife from taking root. This verse encourages us to cultivate a life where our actions consistently reflect our professed values, ensuring that those who know us best can attest to our genuine care and provision, rather than harboring any malicious or covetous desires. It calls us to live with such integrity that our "tabernacle" is a place of peace and satisfaction, not hidden discontent.
Questions for Reflection
FAQ
What does "the men of my tabernacle" mean in this verse?
Answer: "The men of my tabernacle" refers to everyone living within Job's household or under his direct care and authority. This includes his immediate family, his numerous servants and laborers, and potentially any guests or travelers who sought refuge and sustenance at his home. It emphasizes Job's role as the patriarch and provider for a large domestic community, highlighting his comprehensive responsibility for their welfare and contentment.
What is the meaning of the idiom "Oh that we had of his flesh! we cannot be satisfied"?
Answer: This idiom does not imply literal cannibalism. Instead, it is a powerful and visceral expression of extreme malice, covetousness, or deep resentment. It signifies a profound desire for someone's utter ruin, death, or the seizing of their possessions and substance, often with the intent to gain from their loss. The phrase "we cannot be satisfied" further intensifies this, suggesting an insatiable longing for their undoing or the acquisition of their wealth. Job's assertion is that his household was so well-provided for and justly treated that they never harbored such a malicious or covetous thought towards him, nor did they ever feel a lack that would drive them to wish for his misfortune.
CHRIST-CENTERED FULFILLMENT
While Job's blamelessness and integrity, as expressed in Job 31:31, are truly remarkable for a human, they ultimately point beyond human perfection to the perfect righteousness of Jesus Christ. Job's claim that his household was so satisfied that they never wished for his "flesh" or ruin stands in stark contrast to the world's treatment of Christ, who was betrayed, rejected, and ultimately crucified by those He came to save, even His own people who "received him not" (John 1:11). Yet, in a profound reversal of the idiom, Christ willingly gave His "flesh" and blood not for His own gain, but as the ultimate provision for the world's deepest spiritual hunger. He declared, "I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh" (John 6:51). Unlike Job's household, which was satisfied by his earthly provision, humanity's deepest need for satisfaction, eternal life, and reconciliation with God is met only through partaking in Christ's sacrificial offering. Job's integrity, though profound, was still human and limited; Christ's integrity was divine and perfect, enabling Him to be the spotless Lamb whose ultimate sacrifice truly satisfies the soul and reconciles humanity to God, offering a spiritual satisfaction that transcends all earthly provision and endures for eternity, as He promised, "whoever drinks the water I give them will never thirst" (John 4:14) and "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35).