Verse-by-Verse Bible Commentary
Job 31:26

Clarke's Commentary

Verse Job 31:26. If I beheld the sun when it shined — In this verse Job clears himself of that idolatrous worship which was the most ancient and most consistent with reason of any species of idolatry; viz., Sabaeism, the worship of the heavenly bodies; particularly the sun and moon, Jupiter and Venus, the two latter being the morning and evening stars, and the most resplendent of all the heavenly bodies, the sun and moon excepted.

"Job," says Calmet, "points out three things here:

"1. The worship of the sun and moon; much used in his time, and very anciently used in every part of the East; and in all probability that from which idolatry took its rise.

"2. The custom of adoring the sun at its rising, and the moon at her change; a superstition which is mentioned in Ezekiel 8:16, and in every part of profane antiquity.

"3. The custom of kissing the hand; the form of adoration, and token of sovereign respect."

Adoration, or the religious act of kissing the hand, comes to us from the Latin; ad, to, and os, oris, the mouth. The hand lifted to the mouth, and there saluted by the lips.

Bridgeway Bible Commentary

Job reaffirms his innocence (31:1-40)

Once again Job examines his past life to see if, in fact, he has committed some great sin for which God is now punishing him. He readily acknowledges that God sees everything and that his punishment of sin is just. God knows that he has not been guilty even of unlawful sexual lust (31:1-4). He has not cheated others to enrich himself. If someone can prove that he has, he will gladly surrender all the produce of his fields (5-8). If he has committed adultery, he will gladly accept the lawful punishment due to him and will submit to the humiliation of having to surrender his wife to slavery (9-12).
Job continues: he has always been fair to his servants, knowing that they have been created by God the same as he has. He knows he is answerable to God for the way he treats them (13-15). He has looked after the poor and needy, some from childhood (16-20). He has never cooperated with corrupt judges to exploit the defenceless (21-23). He has not been greedy for money, nor has he engaged in any kind of false worship (24-28). At all times he has been forgiving to enemies and hospitable to strangers (29-32). He has never hidden the truth in fear of either popular opinion or influential people (33-34).
Having found no charge against himself, Job now challenges God to find a charge against him. If God can find such a charge, Job will be glad to have it made public so that he can answer it before God and before his fellow citizens. Then he will be able to prove himself innocent (35-37). He adds a final note that he has not gained any of his lands by dishonesty or violence (38-40).

Coffman's Commentaries on the Bible

JOB'S INNOCENCE IN OTHER AREAS ALSO

"If I have made gold my hope, And have said to the fine gold, Thou art my confidence; If I have rejoiced because my wealth was great, And because my hand had gotten much; If I have beheld the sun when it shined, Or the moon walking in brightness, And my heart hath been secretly enticed, And my mouth hath kissed my hand: This also were an iniquity to be punished by the judges; For I should have denied the God that is above. If l have rejoiced at the destruction of him that hated me, Or lifted up myself when evil found him (Yea, I have not suffered my mouth to sin By asking his life with a curse)."

"And my mouth hath kissed my hand" The thing referred to here is that of throwing kisses to idols, or other objects of worship. "Although not alluded to again in the Old Testament, the habit is abundantly attested elsewhere."International Critical Commentary, op. cit., p. 269. The actual kissing of idols is mentioned in 1 Kings 19:18 and in Hosea 13:2. "What Job denies here is any participation in the pagan worship of the heavenly bodies."Wycliffe Old Testament Commentary, p. 482.

The appeal of the heavenly host to Job is obvious here; "But Job does not confound the moon with the Maker: the glorious bodies of light (sun and moon) are God's creatures. Their glory is a witness to God; but to worship or pay homage to them is tantamount to denying the one true God."International Critical Commentary, p. 269.

I have not suffered my mouth to sin by asking his life with a curse (v. 30). Job is here speaking of his enemies. "He was untainted by bitterness toward his enemies; and in this he is traveling in the direction of our Lord's words in Matthew 5:44."The New Bible Commentary, Revised, p. 438.

Barnes' Notes on the Whole Bible

If I beheld the sun when it shined - Margin, light. The Hebrew word (אור 'ôr) properly means light, but that it here means the sun is manifest from the connection, since the moon occurs in the parallel member of the sentence. Why the word light is used here rather than sun, can be only a matter of conjecture. It may be because the worship to which Job refers was not primarily and originally that of the sun, the moon, or the stars, but of light as such, and that he mentions this as the essential feature of the idolatry which he had avoided. The worship of light in general soon became in fact the worship of the sun - as that is the principal source of light. There is no doubt that Job here refers to idolatrous worship, and the passage is particularly valuable, as it describes one of the forms of idolatry then existing, and refers to some of the customs then prevalent in such worship.

The word light is used, also, to denote the sun in Job 37:2 l; compare Isaiah 18:4; Habakkuk 3:4. So, also, Homer speaks of the sun not only as λαμπρὸν φάος ἡελίοιο lampron faos hēelioio - bright light of the sun, but simply as φάος faos - light. Odyssey r. 335. The worship here referred to is that of the heavenly bodies, and it is known that this existed in the early periods of the world, and was probably one of the first forms of idolatry. It is expressly mentioned by Ezekiel as prevailing in his time, Ezekiel 8:16, “And they worshipped the sun toward the east.” That it prevailed in the time of Moses, is evident from the caution which he gives in Deuteronomy 4:19; compare 2 Kings 23:5. It is well known, also, that the worship of the heavenly bodies was common in the East, and particularly in Chaldea - near to which Job is supposed to have lived, and it was a remarkable fact that one who was surrounded with idolaters of this description had been enabled always to keep himself pure.

The principle on which this worship was founded was, probably, that of gratitude. People adored the objects from which they derived important benefits, as well as deprecated the wrath of those which were supposed to exert a malignant influence. But among the objects from which people derived the greatest benefits were the sun and moon, and hence, they were objects of worship. The stars, also, were supposed to exert important influences over people, and hence, they also early became objects of adoration. An additional reason for the worship of the heavenly bodies may have been, that light was a natural and striking symbol of the divinity, and those shining bodies may have been at first honored as representatives of the Deity. The worship of the heavenly bodies was called Sabaism, from the Hebrew word צבא tsâbâ' - host, or army - as being the worship of the hosts of heaven.

It is supposed to have had its origin in Persia, and to have spread thence to the West. That the moon was worshipped as a deity, is abundantly proved by the testimony of the ancient writers. Hottinger, Hist. Orient. Lib. 1:c. 8, speaking of the worship of the Zabaists, adduces the testimony of Ali Said Vaheb, saying that the first day of the week was devoted to the sun; the second to the moon; the third to Mars, etc. Maimonides says that the Zabaists worshipped the moon, and that they also said that Adam led mankind to that species of worship. Mor. Nev. P. 3: Clemens Alexandr. says (in Protrepto) κὰι προσεκίνησαν ἥλιον ὡς ἰνδοὶ κὰι σελήνην ὡς φρύγες kai prosekinēsan hēlion hōs indoi kai selēnēn hōs fruges. Curtius says of the people of Lybia (Liv. iv. in Melp.) θυὸνσι δὲ ἡλίῳ κὰι οελήνη μόυνοισι thuousi de hēliō kai oelēnē mounoisi.

Julius Caesar says of the Germans, that they worshipped the moon, Lib. 6: de B. G. p. 158. The Romans had a temple consecrated to the moon, Taci. Ann. Lib. 15: Livy, L. 40: See Geor. Frid. Meinhardi Diss. de Selenolatria, in Ugolin’s Thesau. Sacr. Tom. 23:p. 831ff. Indeed, we have a proof of the worship of the moon in our own language, in the name given to the second day of the week - Monday, i. e. moon-day, implying that it was formerly regarded as devoted to the worship of the moon. The word “beheld” in the passage before us must be understood in an idolatrous sense. “If I have looked upon the sun as an object of worship.” Schultens explains this passage as referring to splendid and exalted characters, who, on account of their brilliance and power, may be compared to the sun at noon-day, and to the moon in its brightness. But the more obvious and common reference is to the sun and moon as objects of worship.

Or the moon walking in brightness - Margin, bright. The word “walking,” here applied to the moon, may refer either to its course through the heavens, or it may mean, as Dr. Good supposes, advancing to her full; “brightly, or splendidly progressive.” The Septuagint renders the passage strangely enough. “Do we not see the shining sun eclipsed? and the moon changing? For it is not in them.”

Smith's Bible Commentary

Shall we turn in our Bibles to the book of Job, chapter 31.

Job has pretty well talked down all of his friends. Bildad has had his last word and Job is still responding, and has been responding, actually, just generally now to his friends. This last discourse of Job is his longest discourse, and he goes on and on with it. And we have been studying the final response of Job to his friends. His next responses will be to God. But Job is talking about his own righteousness, his own goodness, that which he has done. He said,

I made a covenant with my eyes; why then should I think upon a maid? For what portion of God is there from above? and what inheritance of the Almighty from on high? Is not destruction to the wicked? and strange punishment to the doers of iniquity? Doth he not see my ways, and count all my steps? If I have walked with vanity, or if my foot has hasted to deceit; Let me be weighed in an even balance that God may know my integrity. If my step hath turned out of the way, and my heart walked after my eyes, and if any blot hath cleaved to my hands; Then let me sow, and let another eat; yea, let my offspring be rooted out. If my heart hath been deceived by a woman, or if I have laid wait at my neighbor's door; Then let my wife grind unto another, and let others bow down upon her. For this is a heinous crime; yea, it is an iniquity to be punished by the judges. It's a fire that consumes to destruction, and would root out all mine increase ( Job 31:1-12 ).

So these are things that Job's friends have been hinting that he was guilty of, but he is denying his guilt. "I made a covenant before God. I'm not going to look on another woman. I'm not going to be interested in other women." It is interesting that Jesus said, "If a man looks upon a woman to desire after her, he has committed adultery already in his heart" ( Matthew 5:28 ). Job made a covenant, "I'm not going to look on other women. I'm going to be satisfied with my wife. Now if I have been guilty of adultery, then the punishment of my wife committing adultery with someone else would be a punishment that I deserved. But I'm innocent of these things. Let God weigh me in balances. Let it be fair. Let what I have received be fair from God. I'm receiving more than I deserve for I haven't been guilty of these things."

Job, speaking of the lust, said, "It's a fire that consumes to destruction. It would destroy all my increase." The Bible speaks about a man, who through foolish woman, is brought down to a crust of bread ( Proverbs 6:25-26 ). What destruction unbridled lust can bring. It can destroy great men. It can bring them down. And so Job speaks of it, of a fire that destroys, the burning lust.

If I did despise the cause of my manservant or maidservant, when they contended with me; What shall I do when God rises up? for he visiteth, and what shall I answer him? Did not he that made me in the womb make him? and did not one fashion us in the womb? ( Job 31:13-15 )

Now Job is speaking here of the fact that he had not really lorded over his servants, that he had looked upon them as equals. "We were both, all of us, created in the womb."

It's really a tragedy when men begin to think themselves superior to others. Rather than realizing that all of us have been created by God and in God's eyes there is no ranking, there is no superiorities. That, of course, goes for male/female, it goes for bond or free. We are all one in Christ Jesus. And yet, it seems that man is always trying to exalt or elevate himself above others. Trying to put himself in the position of higher. "I want others to bow to me. I want others to do obeisance and the whole thing." And that's tragic that men develop these rankings in which they seek then to promote and give honor and flattery and all to each other.

Job said that he dealt honestly with his servants when they argued with him. He looked upon them honestly, because he said, "After all, we were all, we all came out of the womb. I'm no better than they are. I recognize that." And he also recognized that God takes up the cause of the poor. Now it's interesting throughout the scripture it does speak about God hearing the cry of the poor, "When their cry cometh unto Me." And God talks about taking vengeance upon those that would oppress the poor. That when their cries came to Him because of their oppression, He would hear and He would bring vengeance upon those that would oppress the poor.

If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; If I have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (For from my youth he was brought up with me, as a father, and I have guided her from my mother's womb;) If I have seen any perish for want of clothing, or any poor without covering; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; If I have lifted up my hand against the fatherless, when I saw my help in the gate: Then let mine arm fall from my shoulder blade, and my arm be broken from the bone ( Job 31:16-22 ).

"If I'm guilty of these things of not helping the poor, if I've allowed people to go naked, if I've allowed people to go hungry while I was living in luxury, then let my arms fall off." Job is bringing curses upon himself. "If I'm guilty of these things, then let these horrible things happen to me."

It is interesting then in those cultures, in that particular culture, and in the eastern culture, hospitality is such an important part of the culture of those people and of those days. It was extremely important that you be hospitable, that you be benevolent, that you help those that are in need. Especially if a person was traveling. You notice how Abraham entertained the people that were traveling, "Come on in, let me fix something for you, and all." As the angels (he didn't know they were angels at the time), but as they were traveling by, "Come on it. It's too late; spend the night here. Let my wife fix you something to eat, and all" ( Genesis 18:3-5 ). Hospitality was an important thing. It should be an important thing in the church. Paul tells us that when we chose those who are to be overseers of in the body of Christ, that we should pick out men who are hospitable, those who have shown themselves to be hospitable.

Our Southern California culture seems to be very isolated. I have been in other parts of the United States where people seem to be more hospitable than they are here. Down in the south, people far more open, hospitable. "Oh, come on over for dinner," you know. And there is a lot of hospitality, southern hospitality. We're in Southern California, but we just don't see it here. But I believe that it is pleasing to the Lord that we really show hospitality. If there is someone who is visiting, someone who is a stranger, that we open up our doors to them, that we invite them over for dinner or that we show them hospitality. The Bible says, "Be careful to entertain strangers, you don't know but what you might one day be entertaining an angel unaware." ( Hebrews 13:2 )

Now my father used to take these scriptures very literally. Also he was an usher in the church as I was growing up and he read in James how that we do wrong when we have respect of people's persons. If one comes into church and he's all dressed up, wearing diamonds and all, you say, "Oh," you know, "come on in, sit in this nice chair." And yet if someone comes in rags, you say, "Go sit in the corner" ( James 2:3 ). So when people would come to church in rags, hobos, he would usher them right down to the front row, with all style. And my dad was a very gallant gentleman, and a lot of flair and a lot of style, you know, and he'd usher them right down to the front row, and sit them right in the prime places, and then invite them home for lunch. We had the most interesting guests. They had the smell of the antiseptic from the mission so many times. We've had all kinds of... oh, I could tell you stories that you'd hardly believe of some of the people that we've had at our house.

We had one fellow that Dad invited home for dinner and he stayed for a couple of weeks with us. And he was a very interesting fellow. If Mom would say, "Wind up the vacuum cord," I would wind up the vacuum cord, and when I was through, he said, "That took you twenty-seven seconds. Now you should be able to do that in fifteen seconds. Now wind it up again. And do it this time in fifteen seconds." Always timing everything, everything had to be split-second timing. And you did it until you could do it in fifteen seconds. We later found out that this guy was a bank robber. And he was the mastermind behind many of the bank robberies and some of the most exotic prison breaks in the United States. And that's why he was always interested in timing. Timed everything, got everything down to split second, and all. And he always, it was part of his thinking processes. When he started telling his stories, oh, was that interesting. We'd sit there just transfixed as he'd tell us about some of the heists and all that he was involved in and escape from some of the major prisons in the United States.

Actually, the way we met him was very fascinating. My father went up to the Ventura County Jail and spoke there at the jail every Sunday. And he would just, you know, one day he was talking to these prisoners and he said, "Fellows," he said, "God answers prayer. Now Jesus said if you ask anything in His Name, the Father would do it. Now look, just get down and ask God for something you need. Put God to the test. Either His Word is true or it isn't." Well this guy, Jimmy Reynolds, was sitting in the back bunk; he didn't even come out to the area where the guys were meeting. He was just sitting back there listening. He was tough, and he didn't want to come out in the open cell with the rest of the guys and show that he was at all interested, but he was just sitting back there. And after my dad left, he turned to the guy across on the next bunk from him, and he said, "Did you hear what the guy said?" He said, "Man, I've sprung a lot of jails, but this would be a new one." He says, "Hey, man, let's you and me get down on our knees and we're going to ask God to get us out of here by next Sunday. And if God gets us out of here by next Sunday, we'll go down to that man's church." My father was also the Sunday school superintendent at the church and so we always got to church a half hour early. And this Sunday morning as we drove up to the church there was this fellow pacing back and forth in front of the church, and when he spotted my dad, he came up and opened the door for my mother and all, and he said, "Good morning, Mrs. Smith, Mr. Smith. Nice to see you today." And he said, "I'm Jimmy." And Dad said, "Well, it's nice to meet you. Will you come in and go to church with us and then come on home to dinner?" And that's how we met him.

Now after he left, my dad went to the sheriff and he said, "You know, we've had an interesting houseguest for the last couple of weeks." He said, "He's told us some very fascinating stories." He said, "The thing I want to know, though, is how did he get out of jail?" And the sheriff told my dad, he said, "Mr. Smith," he said, "that was a mistake." He said, "We weren't supposed to release that man." He said, "We picked him up on a vagrancy charge in Oxnard. We were holding him here, but," he said, "on our cards, when we have a prisoner and there's a hold on them because of their being wanted in other places," he said, "we always type up at the top of the card a red HOLD." He said, "We had a new trustee typing cards. And so he thought that it didn't look neat to have that HOLD up in the right hand corner so he typed it down in the bottom of the card. And so," he said, "that Sunday morning as they were going through the cards, they came across Jimmy Reynolds and found that we had held him as long as we legally could without filing charges. And we really didn't have any charges to file, but we were holding him because of his prison escapes from Oklahoma State Prison and several federal penitentiaries and," he said, "we were supposed to be holding him to extradite him back there. But," he said, "in going through the cards that morning, they just came to his card, saw that his time was up as far as what we could legally hold him, and they didn't pull the card all the way out. And so that Sunday morning they call, 'Jimmy Reynolds,' he said, 'yep.' They said, 'You're free.' He says, 'I'm what?' And they said, 'You're free.'" And he said, "Mr. Smith," he said, "I've broken a lot of jails in the country, but," he said, "this is the first time I've ever had one like this!" You know.

Hospitality. Now that wasn't an angel unaware in that particular case. Some of the things that happened when I was a kid... Oh, my. I could tell you some interesting stories about George the tramp, but that'll have to wait 'til another time. Ah, but my dad was quite a guy.

He said,

I've not allowed my mouth to sin by wishing a curse to another man's soul ( Job 31:30 ).

Verse Job 31:30 :

If the men of my tent said not, Oh that we had of his flesh! we cannot be satisfied. The stranger did not lodge in the street: but I opened my doors to the travelers. If I covered my transgression as Adam ( Job 31:31-33 ),

Interesting he refers to Adam, isn't it? Evidently the stories of Adam were widely circulated even by the time of Job, even though the book of Job perhaps precedes in writing the book of Genesis. That is, that it was written before. Yet he is aware of Adam's attempt to cover his sin by sewing the fig leaves.

by hiding my iniquity in my bosom: Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? So surely I would take it upon my shoulder, and bind it as a crown unto me ( Job 31:33-34 , Job 31:36 ).

He said,

I would declare unto him the number of my steps; as a prince I would go near unto him. If my land cry against me, or that the furrows likewise thereof complain; If I have eaten the fruit thereof without money, or have caused the owners thereof to lose their life: Let thistles grow instead of wheat, and the cockle instead of barley. The words of Job are ended ( Job 31:37-40 ).

"I've had it. That's it. I'm innocent." And the final declaration of his innocence before his friends.

"

Dr. Constable's Expository Notes

Job’s continuing innocence ch. 31

As was common in ancient Near Eastern judicial cases, Job concluded his summary defense with an oath of innocence. He did so in the form of a negative confession complete with self-imprecations. [Note: Parsons, p. 141. Cf. Michael Brennan Dick, "The Legal Metaphor in Job 31," Catholic Biblical Quarterly 41 (1979):42, 47.] He concluded with a challenge to God to present His charges in writing (Job 31:35-37). Job’s idea was that if God remained silent this would be a vindication of his innocence. However, if he had been guilty, God would have to intervene and impose the punishment Job had designated. [Note: Norman C. Habel, The Book of Job, p. 164.] Note the frequent repetition of the phrase, "If I have . . ." and its equivalents.

"Chapter 31 as to its literary format is a negative testament by which Job will close the matter of whether he is being punished for his sins. After such a statement, in the jurisprudence of the ancient Near East, the burden of proof fell on the court. That is why Job 31:40 says, ’The words of Job are ended.’ Each disavowal had to be accompanied by an oath that called for the same punishment the offense deserved on the basis of the principle of lex talionis (Job 31:5-10). Because the charges against Job were wide and varied, he must give a similarly wide disavowal. He had already done this in a general way (cf. Job 23:10-12), but now he specifies and calls for condemnation and punishment from both God and man (Job 31:8; Job 31:11-12; Job 31:14; Job 31:22-23) if he is guilty of any of these sins." [Note: Smick, "Architectonics, Structured . . .," p. 94. Cf. Hartley, p. 406.]

Job claimed purity from ethical defilement in two ways. He referred to the binding covenant he had made with his eyes (Job 31:1). Then he used the oath form "if" such and such be true "then" (sometimes not stated) let thus and so happen (Job 31:5-10; Job 31:13; Job 31:16; Job 31:19-20 [twice], 21-22, 24, 25, 26, 38, 39-40).

"The making of a covenant with his eyes is not merely a promise not to lust after a girl. The sin he has in mind is far more fundamental, or it would not have commanded this position in the poem. Job is emphatically denying an insidious and widespread form of idolatry: devotion to the betula, ’the maiden,’ the goddess of fertility. This Venus of the Semitic world was variously known as the Maiden Anat in Ugaritic, Ashtoreth in preexilic Israel, and Ishtar in Babylonian sources, wherein she is described as ’laden with vitality, charm and voluptuousness.’ She is probably the ’Queen of Heaven’ mentioned in Jeremiah 7:18; Jeremiah 44:16-19." [Note: Smick, "Architectonics, Structured . . .," p. 96.]

Most of the 14 sins that Job mentioned in this chapter were not heinous crimes but relatively minor deviations from the ethical ideal. They were covert rather than overt iniquities. Thus Job claimed innocence on the highest level of morality (cf. Matthew 5:27-28). Note also that he continued to assume that God punishes the wicked (Job 31:2-3).

"As a consequence of his suffering, Job viewed man’s relationship to God as being based on God’s sovereign caprice; therefore man could hope for happiness only by adhering to an ethical rightness superior to God’s whereby he could demand vindication (Job 31; cf. Job 35:2 b)." [Note: Parsons, p. 144.]

Job 31:10 has in view Job’s wife grinding corn with a hard millstone, the work of a slave, and being overpowered by men sexually.

"His hypothetical adultery would in Hebrew eyes be an offence against her husband, and so another’s adultery with his wife would be a similar offence against him. In Hebrew law adultery always involved a married woman. The marital state of the man was immaterial." [Note: Rowley, p. 200.]

Fundamentally, adultery involves a married man or a married woman (cf. Leviticus 20:10), but in Israel, as well as in Roman society, infidelity by the husband was not commonly viewed as constituting adultery. [Note: See Unger’s Bible Dictionary, 1957 ed., s.v. "Adultery."] Job’s words about adultery (Job 31:9-12) are classic and reveal righteous abhorrence of that sin. Likewise, his statements regarding the importance of treating slaves as human beings (Job 31:13-15) reveal Job’s fear of God and love for his fellowman. He respected human life highly (Job 31:16-23). Job further claimed that he was not an idolater (Job 31:24-28), selfish (Job 31:29-32), or hypocritical (Job 31:33-34).

"Here then is either a very clean conscience or a very calloused one." [Note: Andersen, p. 244.]

Job’s cry for a hearer of his claims (Job 31:35) probably implied God rather than the mediator he had requested earlier (Job 16:19; Job 19:25; cf. Job 30:20).

"An examination of biblical and extra-biblical legal documents establishes Job 31:35 as a dependent’s official appeal before a third party for a civil hearing at which the judge would compel the plaintiff to formalize his accusations and to present any supporting evidence. As we shall see, this request was ordinarily made only after all attempts at informal arbitration had been exhausted and was often accompanied by a sworn statement of innocence. In Job 31 the oath of innocence has been expanded to embrace the entire chapter." [Note: Dick, p. 38.]

His "adversary" in this verse was also God (cf. Job 13:24; Job 16:9; Job 19:11). We should probably understand "owners" (Job 31:39) as "workers."

Having ended his final summation in defense of his innocence, Job rested his case and waited for God’s verdict. This is another climax in the book. Job had claimed innocence in his personal life (Job 31:1-12), toward his neighbor (Job 31:13-20), and toward God (Job 31:24-34; cf. Job 1:11). Job’s friends believed that God always punishes sin, therefore Job was a sinner. Job believed that God was punishing him when he was innocent, therefore God was unfair.

Gill's Exposition of the Whole Bible

If I beheld the sun when it shined,.... Some take this to be a reason why Job did not make gold his hope and confidence, because all sublunary and earthly enjoyments must be uncertain, fading, and perish, since the sun and moon are not without their deficiencies and changes, to which sense the Septuagint version inclines; others, as Nachmanides, that they are a denial that Job ascribed his wealth and substance to the influence of the heavenly bodies; and many interpreters are of opinion that they are a continuation of the same subject as before; Job hereby declaring that neither his eye nor his heart were set upon his outward prosperity, comparable to the light of the sun, and the brightness of the moon; that he did not secretly please himself with it, nor congratulate himself upon it nor applaud his own wisdom and industry; and of late Schultens and others interpret it of flattering great personages, complimenting: them, and courting their favour, which we call worshipping the rising sun; but I rather think it is to be understood, as it more generally is, of worshipping the sun and moon in a literal sense; which was the first kind of idolatry men went into; those very ancient idolaters, the Zabii, worshipped the sun as their greater god, as Maimonides a observes, to whom he says they offered seven bats, seven mice, and seven other creeping things, with some other things also; in later times horses were offered to it, see

2 Kings 23:11. So the ancient Egyptians worshipped the sun and moon, calling the one Osiris, and the other Isis b. The word for sun is "light", and it is so called because it is a luminous body, and the fountain of light to others; it is called the greater light, Genesis 1:16; and from this Hebrew word "or", with the Egyptians, Apollo, who is the sun, is called Horus, as Macrobius c relates; it is said to "shine", as it always does, even when below our horizon, or in an eclipse, or under a cloud, though not seen by us. Job has here respect to its shining clearly and visibly, and perhaps at noon day, when it is in its full strength; unless regard is had to its bright and shining appearance at its rising, when the Heathens used to pay their homage and adoration to it d: now when Job denies that he beheld it shining, it cannot be understood of the bare sight of it, which he continually had; nor of beholding it with delight and pleasure, which might be very lawfully done, Ecclesiastes 11:7; nor of considering it as the work of God, being a very glorious and useful creature, in which his glory is displayed, and for which he is to be praised, because of its beneficial influence on the earth; see Psalms 8:3; but of his beholding it with admiration, as if it was more than a creature, ascribing deity to it, and worshipping it as God; and the same must be understood of the moon in the next clause:

or the moon walking [in] brightness; as at first rising, or rather when in the full, in the middle of the month, as Aben Ezra; when it walks all night, in its brightness, illuminated by the sun: these two luminaries, the one called the king, the other the queen of heaven, were very early worshipped, if not the first instances of idolatry. Diodorus Siculus e says, that the first men of old, born in Egypt, beholding and admiring the beauty of the world, thought there were two gods in the nature of the universe, and that they were eternal; namely, the sun and moon, the one they called Osiris, and the other Isis; hence the Israelites, having dwelt long in Egypt, were in danger of being drawn into this idolatry, against which they are cautioned, Deuteronomy 4:19; and where was a city called Heliopolis, or the city of the sun, as in the Greek version of Isaiah 19:18; where was a temple dedicated to the worship of it; and so the Arabians, the neighbours of Job, according to Herodotus f, worshipped the sun and moon; for he says the Persians were taught by them and the Assyrians to sacrifice to the sun and moon; and so did the old Canaanites and the Phoenicians; hence one of their cities is called Bethshemesh, the house or temple of the sun,

Joshua 19:22, yea, we are told g, that to this day there are some traces of this ancient idolatry in Arabia, the neighbourhood of Job; as in a large city in Arabia, upon the Euphrates, called Anna, where they worship the sun only; this being common in those parts in Job's time, he purges himself from it.

a Moreh Nevochim, par. 3. c. 29. p. 424. b Diodor. Sic. l. 1. p. 10. c Saturnal. l. 1. c. 21. d "Illi ad surgentem conversi limina solem", Virgil. Aeneid. 12. e Bibliothec. l. 1. c. 10. f Clio, sive, l. 1. c. 131. g De la Valle Itinerar. par. 2. c. 9. apud Spanheim. Hist. Job. c. 6. sect. 14. No. 6. p. 108, 109.

Henry's Complete Commentary on the Bible

      24 If I have made gold my hope, or have said to the fine gold, Thou art my confidence;   25 If I rejoiced because my wealth was great, and because mine hand had gotten much;   26 If I beheld the sun when it shined, or the moon walking in brightness;   27 And my heart hath been secretly enticed, or my mouth hath kissed my hand:   28 This also were an iniquity to be punished by the judge: for I should have denied the God that is above.   29 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:   30 Neither have I suffered my mouth to sin by wishing a curse to his soul.   31 If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.   32 The stranger did not lodge in the street: but I opened my doors to the traveller.

      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; 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,Matthew 19:23; Mark 10:23. 2. He took no great complacency in it (Job 31:25; 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, Deuteronomy 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; 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 Deuteronomy 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 (Hosea 13:2; 1 Kings 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; 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,Matthew 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; 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, Proverbs 24:17; Proverbs 24:18. (2.) He did not so much as wish in his own mind that evil might befel them, Job 31:30; 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 (Psalms 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; 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, 1 Samuel 24:4; 1 Samuel 26:8; 2 Samuel 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; 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, Hebrews 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, 1 Peter 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, Genesis 18:1.