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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.
27. Whereas, Paul being witness, charily is described as patient and kind, by patience it bears with composure the ill turns of others, by kindness it also renders with mercifulness its own good ones. Whence blessed Job at once patiently bore those of his own household cursing him, and received to him kindly the travellers and strangers, to the first affording examples of morals, the other meeting with the succour of external things. For the holy man viewing by the Spirit of prophecy the Redeemer of mankind, also kept his pardoning words in practice, whereby He warns us, saying, Let go, and it shall be let go to you; give and it shall be given unto you. [Luke 6, 37] For our giving relates to the things which we have outwardly, but our letting go to the dismissing the grief, which we have inwardly contracted by the offence of another. But it requires to be known, that he who ‘lets go’ but does not ‘give,’ though he has not done to the full, yet has observed the better part of mercifulness. But he who ‘gives’ but never ‘lets go’ does not execute mercy at all; because by Almighty God the gift is not accepted from the hand, which is proffered by a heart tied and bound in wickedness.
28. For there is need for the soul that offers alms first to be made clean, because every thing that is given to God is reckoned according to the feeling of him who gives it. Therefore every stain of evil must be wiped clean from our interior man by the changing of the thought, because the offering has it not to appease the wrath of the Judge, except it be acceptable by the purity of him who offers it. Whence it is written; And the Lord had respect unto Abel and to his offerings; but unto Cain and to his offerings He had not respect. [Gen. 4, 4. 5.] For it is not that sacred Revelation says that ‘He had respect to the offerings of Abel, but to the offerings of Cain He had not respect;’ but he first says, that He had respect to Abel, and afterwards subjoined, And to his offerings. And again he says that to Cain He had not respect, and next added, nor to his offerings. For according to the heart of the giver is the thing that is given received. Therefore not Abel by virtue of his offerings, but by virtue of Abel the gifts offered were well pleasing. For it is read that the Lord had regard first to the person who gave, before the things which he gave. Hence blessed Job going on to tell us his bountifulness in the boon of hospitality did right in bringing forward first his patience and kindness towards enemies, how that he did not ‘exult in the destruction of his enemy;’ that he did not ‘assail his persecutors with words of cursing;’ that those enraged against him within, he bore with equanimity; and then at last he brought forward the bountifulness of his hospitality, that, namely, by the order of his relation being listened to, we might learn that exterior gifts are seasoned by the interior pureness of the heart, that the combination of his virtues might teach the reader what sort of person he ought to be in himself, when he administers external good to others.
29. But who would not account himself to be a holy man in the midst of such heights of his virtues? Who would not be in some measure tempted by his mere merits alone being so many in number, so that if at any time as being but man he went wrong, he would not have his transgression made known to men; and would account it as trivial if he did any thing wrong in lesser things; and would rather prefer to cover his offence by silence than disclose it by the voice of confession? For it often comes to pass that the mind being lifted up by virtuous attainments, when it knows that many good things are scattered abroad concerning it in the esteem of neighbours, does not wish it to be known, if there is any thing that it does deserving of blame. Which same darkness of mistaking the mind is for this reason exposed to, because high-swelling clogs the eye of the heart. Hence blessed Job, in the midst of so many distinguished achievements in virtues, who became so lofty in practice, in order to show how lowly in mind he was
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Summary
Job 31:32 serves as a profound declaration within Job's culminating defense of his integrity, forming a vital part of his "oath of purgation" before God. In this verse, Job emphatically asserts his unwavering commitment to the sacred duty of hospitality, stating that he never permitted a stranger or traveler to remain unsheltered in public, but rather proactively extended personal welcome and provision within the sanctuary of his own home. This statement not only highlights a cardinal virtue in the ancient Near East but also stands as a powerful testament to Job's deep compassion, practical righteousness, and consistent adherence to divine and societal expectations for caring for the vulnerable.
Context
Literary Context
Job 31 marks the powerful climax of Job's final and most extensive monologue, often characterized as his "oath of purgation" or "negative confession." Having patiently endured the relentless accusations of his three friends and the subsequent, albeit younger, Elihu, Job now turns directly to God, presenting his most comprehensive and impassioned defense. He systematically reviews various facets of his life—from potential sins of lust, covetousness, and injustice to pride and lack of compassion—swearing that if he had committed any of these transgressions, he would willingly accept the calamities that had befallen him. This chapter functions as a meticulously detailed self-vindication, where Job appeals to God's justice and his own demonstrated righteousness. Verse 32, specifically, is embedded within a series of declarations (Job 31:16-32) where Job meticulously emphasizes his active and tangible care for the most vulnerable and marginalized members of society, including the poor, the widow, the orphan, and, in this particular instance, the sojourner. It serves to underscore that his righteousness was not merely an abstract theological concept but a deeply ingrained, practical expression of justice and mercy, evident in his daily actions and interactions.
Historical & Cultural Context
In the ancient Near East, the practice of hospitality was far more than a mere social convention; it was a sacred obligation and, often, a matter of survival. Travel during this era was fraught with peril, encompassing dangers ranging from marauding bandits and predatory wild animals to the harsh extremes of weather. Public accommodations, such as inns, were either exceedingly rare or, when available, frequently disreputable and unsafe. Consequently, travelers were almost entirely dependent on the generosity, protection, and provision offered by private households. To refuse shelter to a stranger was considered an egregious offense, a profound violation of fundamental social and religious norms. The host was expected to provide food, water, and secure lodging, often at considerable personal inconvenience or cost. This deeply ingrained practice was woven into the very fabric of the cultural and religious landscape, frequently viewed as a direct reflection of an individual's piety, moral standing, and adherence to divine commands. Job's declaration in this verse, therefore, is not an act of self-congratulation but a solemn claim to having faithfully fulfilled a crucial societal and divine expectation, thereby demonstrating his adherence to the highest standards of communal responsibility and compassionate living.
Key Themes
Job 31:32 powerfully contributes to several overarching themes that resonate throughout the Book of Job and broader biblical theology. Firstly, it highlights Hospitality as a Moral and Religious Imperative. Job's statement frames hospitality not as an optional act of kindness but as an intrinsic component of righteous living, reflecting a profound understanding of divine expectations for caring for the vulnerable. This resonates deeply with later commands in the Mosaic Law regarding the equitable and compassionate treatment of the sojourner, as explicitly seen in Deuteronomy 10:19. Secondly, the verse powerfully reinforces the theme of Integrity and Righteousness. By meticulously detailing his active practice of welcoming strangers, Job provides concrete and undeniable evidence of his blameless character, directly challenging the persistent accusations of his friends who wrongly attributed his suffering to hidden sin. His actions demonstrate a consistent and unwavering commitment to justice and compassion, aligning perfectly with the initial description of him as "blameless and upright" at the very outset of the book in Job 1:1. Lastly, this verse profoundly underscores Compassion for the Vulnerable. The "stranger" (גֵּר, ger') and "traveller" (אֹרַח, 'ōraḥ') were frequently among the most exposed, unprotected, and dependent members of ancient society. Job's open doors signify his practical, tangible concern for the marginalized, embodying the timeless biblical principle of loving one's neighbor and extending comprehensive care to those without local support or established resources, a theme consistently echoed throughout the wisdom literature and prophetic writings.
Exposition and Analysis
Key Word Analysis
(gêr), properly, a guest; by implication, a foreigner; alien, sojourner, stranger. This term refers to a resident alien or sojourner, someone residing in a foreign land without full tribal or familial rights, often dependent on the hospitality and protection of the local community. The gêr was particularly vulnerable and frequently mentioned in biblical law as a subject of divine concern and human responsibility, highlighting the importance of extending kindness and justice to those outside one's immediate kin group.
(lûwn), a primitive root; to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain); abide (all night), continue, dwell, endure, grudge, be left, lie all night, (cause to) lodge (all night, in, -ing, this night), (make to) murmur, remain, tarry (all night, that night). This verb vividly describes the act of spending the night or finding shelter for a temporary stay. In this context, the negative "did not lodge in the street" emphasizes the harsh reality and indignity of being left exposed and unprotected in a public place, underscoring the critical need for private hospitality.
(pâthach), a primitive root; to open wide (literally or figuratively); specifically, to loosen, begin, plough, carve; appear, break forth, draw (out), let go free, (en-) grave(-n), loose (self), (be, be set) open(-ing), put off, ungird, unstop, have vent. This verb signifies a proactive and expansive act of opening, not just a slight crack but a wide, welcoming gesture. It implies not merely allowing access but actively inviting and making space, reinforcing the personal and intentional nature of Job's hospitality.
Verse Breakdown
"The stranger did not lodge in the street"
This initial clause establishes the negative scenario that Job emphatically states he prevented. It paints a stark and poignant picture of vulnerability and potential peril. To "lodge in the street" implies being left utterly exposed to the elements, vulnerable to thieves, or subjected to the profound indignity of having no safe haven or shelter. Job is asserting that under his watchful eye and compassionate care, no one was ever forced into such a desperate predicament, thereby demonstrating his vigilance and profound concern for those who were most susceptible to hardship and danger.
"[but] I opened my doors to the traveller"
This second clause provides the powerful positive action that stands in direct contrast to the first, offering the solution Job provided. The phrase "opened my doors" is a vivid and evocative image of personal welcome, active hospitality, and generous provision. It signifies not merely a passive allowance for someone to enter, but a proactive invitation, offering the security, comfort, and warmth of one's own home. The deliberate use of "my doors" emphasizes the deeply personal nature of Job's generosity, indicating that he took direct, individual responsibility for the welfare of those passing through his vicinity. This was not a delegated task or a mere obligation, but a deeply ingrained personal commitment to care.
Literary Devices
Job 31:32 masterfully employs several effective literary devices to convey its profound message of compassionate hospitality. The most prominent is Antithetical Parallelism, where the first clause ("The stranger did not lodge in the street") presents a negative condition or an undesirable state, which is then powerfully contrasted and affirmed by the positive, proactive action described in the second clause ("I opened my doors to the traveller"). This structural arrangement serves to underscore Job's active role in preventing destitution and providing genuine welcome. There is also potent Imagery at play: "lodging in the street" immediately evokes a visceral sense of abandonment, vulnerability, danger, and social exclusion, while "opened my doors" conjures a contrasting image of warmth, safety, security, and personal welcome. This creates a vivid and impactful contrast that powerfully highlights the profound and life-affirming impact of Job's compassionate actions. Furthermore, the verse can be seen as an example of Merism, a rhetorical device where two distinct but related terms ("stranger" and "traveller") are used to encompass the full spectrum or totality of those in transit or without a permanent home, thereby signifying the comprehensive and far-reaching nature of Job's care for all such individuals.
Theological and Thematic Connections
Job's emphatic declaration of hospitality in Job 31:32 is not an isolated act of personal virtue but resonates deeply with foundational biblical principles concerning the treatment of the vulnerable and the very nature of true righteousness. Throughout the Old Testament, there is a consistent emphasis on God's own compassionate care for the sojourner, the orphan, and the widow, and a clear command for His people to emulate this divine compassion. Job's actions demonstrate a practical and tangible outworking of the covenantal call to justice and mercy, reflecting a heart profoundly aligned with God's concern for the marginalized and displaced. This ancient virtue of radical hospitality foreshadows the New Testament's pervasive emphasis on hospitality as a hallmark of Christian living and a tangible expression of love for both God and neighbor, serving as a vital demonstration of faith in action.
Reflection and Application
Job 31:32 serves as a timeless and potent challenge to believers across generations, urging us to deeply consider how we actively embody compassion and radical hospitality in a world that, despite its advancements and conveniences, still contains countless "strangers" and "travelers" in various forms of need. While the literal act of providing overnight lodging in a public street may be less common in some contemporary contexts, the profound spirit of this verse calls us to recognize and respond to the diverse manifestations of vulnerability, displacement, and isolation around us. This includes, but is not limited to, warmly welcoming newcomers to our communities, extending genuine kindness to those who are culturally or socially different from us, providing practical and tangible help to the lonely, the isolated, or the recently arrived, and advocating passionately for those who lack a voice, resources, or a safe, stable place to belong. Job's unwavering example reminds us that true righteousness is not merely about avoiding sin or adhering to a set of rules, but actively and proactively pursuing acts of love, generosity, and inclusion that authentically reflect God's own boundless heart for all people. It prompts us to move beyond passive non-harm to proactive, tangible, and often sacrificial expressions of care, ensuring that no one within our sphere of influence is left "in the street" of spiritual, emotional, or physical need.
Questions for Reflection
FAQ
What does Job's statement about hospitality reveal about his character and the expectations of his time?
Job's statement in Job 31:32 reveals him to be a man of exceptional integrity, profound compassion, and unwavering commitment to the moral and social obligations of his era. In the ancient Near East, hospitality was far more than a mere social custom; it was a sacred duty, often seen as a direct reflection of one's piety, moral character, and adherence to divine law. Travelers faced significant dangers, including harsh elements and bandits, and lacked public accommodations, making private hospitality absolutely essential for their survival and well-being. By asserting that he never allowed a stranger to lodge in the street but personally welcomed them into his home, Job demonstrates his active and proactive care for the vulnerable and his adherence to the highest standards of righteousness. This declaration is a crucial part of his broader defense, showcasing that his blamelessness was not just a theoretical claim but was consistently manifested in tangible, selfless acts of love and justice towards his fellow human beings, particularly those most in need of shelter and care.
Christ-Centered Fulfillment
Job's exemplary hospitality, a cornerstone of his righteous character and a profound expression of his integrity, finds its ultimate fulfillment, transformation, and divine perfection in the person and redemptive work of Jesus Christ. While Job opened his physical doors to the transient traveler, Jesus, the Son of God, opened the very doors of salvation and eternal life to humanity, who were once "strangers and aliens" to God's covenant and family, but are now brought near through Christ's blood (Ephesians 2:19). Christ not only consistently welcomed the marginalized, the outcast, and the forgotten during His earthly ministry, identifying intimately with the hungry, thirsty, and stranger (Matthew 25:35-40), but He Himself became the ultimate "traveler" who had no place to lay His head (Matthew 8:20) in order to secure and provide an eternal home for us. Through His atoning sacrifice on the cross, Jesus extends an open invitation to all who are weary and burdened to come to Him and find rest and refuge (Matthew 11:28), offering a divine hospitality that transcends mere physical shelter and grants profound spiritual belonging, reconciliation, and eternal life. The Church, as the living body of Christ, is therefore called to embody and extend this same Christ-like hospitality, welcoming the stranger and the needy not only as an act of human kindness but as a sacred act of worship, recognizing that in welcoming the least of these, we are, in essence, welcoming Christ Himself (Hebrews 13:2).