Job 31:32

KJV

The stranger did not lodge in the street: [but] I opened my doors to the traveller.

KJV (with Strong's)

The stranger {H1616} did not lodge {H3885} in the street {H2351}: but I opened {H6605} my doors {H1817} to the traveller {H734}.

Complete Jewish Bible

No stranger had to sleep in the street; I kept my house open to the traveler.

Berean Standard Bible

but no stranger had to lodge on the street, for my door has been open to the traveler—

American Standard Version

(The sojourner hath not lodged in the street; But I have opened my doors to the traveller);

Commentary

### 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](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner"). 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](/job/1-1 "Job 1:1 - Job's Character and Piety"). 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
* **Stranger (Hebrew, _gêr'_):** From H1616 (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.
* **Lodge (Hebrew, _lûwn'_):** From H3885 (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.
* **Opened (Hebrew, _pâthach'_):** From H6605 (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.

* [Deuteronomy 10:18-19](/deuteronomy/10-18-19 "God's Love for the Sojourner and Command to Love Them")
* [Leviticus 19:33-34](/leviticus/19-33-34 "Treat the Sojourner as Yourself")
* [Romans 12:13](/romans/12-13 "Contribute to the Needs of the Saints and Practice Hospitality")

### 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
* **In what contemporary forms do "strangers" or "travelers" manifest in our society, and how can we practically and proactively "open our doors" to them in meaningful ways?**
* **How does Job's emphasis on personal, direct action ("I opened my doors") challenge us to move beyond theoretical compassion or delegated charity to tangible, individual acts of kindness and welcome?**
* **What internal or external barriers (such as fear, busyness, prejudice, or discomfort) might prevent us from practicing radical hospitality, and what steps can we take to overcome them?**
* **How does the consistent practice of hospitality contribute not only to the well-being of others but also to our own spiritual integrity and our collective witness as followers of Christ in the world?**

### FAQ
**What does Job's statement about hospitality reveal about his character and the expectations of his time?**

Answer: Job's statement in [Job 31:32](/job/31-32 "Job 31:32 - Job's Hospitality to Strangers") 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](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers or Aliens")). 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](/matthew/25-35-40 "Matthew 25:35-40 - The King and the Least of These")), but He Himself became the ultimate "traveler" who had no place to lay His head ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")) 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](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary")), 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](/hebrews/13-2 "Hebrews 13:2 - Do Not Forget to Show Hospitality to Strangers")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 19:2

And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

Genesis 19:3

And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

Hebrews 13:2

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Judges 19:20

And the old man said, Peace [be] with thee; howsoever [let] all thy wants [lie] upon me; only lodge not in the street.

Judges 19:21

So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.

Romans 12:13

Distributing to the necessity of saints; given to hospitality.

1 Peter 4:9

Use hospitality one to another without grudging.