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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 31:9–15. His three-level outline is real structure in the source text, so it is rendered as structure.
Two more instances we have here of Job's integrity: -
I.That he had a very great abhorrence of the sin of adultery.
As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here,
1.How clear he was from this sin, Job 31:9.
(1.)He did not so much as covet his neighbour's wife; for even his heart was not deceived by a woman. The beauty of another man's wife did not kindle in him any unchaste desires, nor was he ever moved by the allurements of an adulterous woman, such as is described, Pro 7:6, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness.
(2.)He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Pro 7:19. See Job 24:15.
2.What a dread he had of this sin, and what frightful apprehensions he had concerning the malignity of it - that it was a heinous crime (Job 31:11), one of the greatest vilest sins a man can be guilty of, highly provoking to God, and destructive to the prosperity of the soul. With respect to the mischievousness of it, and the punishment it deserved, he owns that, if he were guilty of that heinous crime,
(1.)His family might justly be made infamous in the highest degree (Job 31:10): Let my wife grind to another. Let her be a slave (so some), a harlot, so others. God often punishes the sins of one with the sin of another, the adultery of the husband with the adultery of the wife, as in David's case (Sa2 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them.
(2.)He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror.
(3.)It might justly become the ruin of his estate; nay, he knew it would be so (Job 31:12): It is a fire. Lust is a fire in the soul: those that indulge it are said to burn. It consumes all that is good there (the convictions, the comforts), and lays the conscience waste. It kindles the fire of God's wrath, which, if not extinguished by the blood of Christ, will burn to the lowest hell. It will consume even to that eternal destruction. It consumes the body, Pro 5:11. It consumes the substance; it roots out all the increase. Burning lusts bring burning judgments. Perhaps it alludes to the burning of Sodom, which was intended for an example to those who should afterwards, in like manner, live ungodly.
II.That he had a very great tenderness for his servants and ruled them with a gentle hand.
He had a great household and he managed it well. By this he evidenced his sincerity that he had grace to govern his passion as well as his appetite; and he that in these two things has the rule of his own spirit is better than the mighty, Pro 16:32. Here observe,
1.What were Job's condescensions to his servants (Job 31:13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col 4:1, Eph 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (Job 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (Job 19:15, Job 19:16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us.
2.What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker.
(1.)As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us - if he should visit every offence, and take every forfeiture - if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then?
(2.)As his and his servants' Creator, Job 31:15. When he was tempted to be harsh with his servants, to deny them their right and turn a deaf ear to their reasonings, this thought came very seasonably into his mind, "Did not he that made me in the womb make him? I am a creature as well as he, and my being is derived and depending as well as his. He partakes of the same nature that I do and is the work of the same hand: Have we not all one Father?" Note, Whatever difference there is among men in their outward condition, in their capacity of mind, or strength of body, or place in the world, he that made the one made the other also, which is a good reason why we should not mock at men's natural infirmities, nor trample upon those that are in any way our inferiors, but, in every thing, do as we would be done by. It is a rule of justice, Parium par sit ratio - Let equals be equally estimated and treated; and therefore since there is so great a parity among men, they being all made of the same mould, by the same power, for the same end, notwithstanding the disparity of our outward condition, we are bound so far to set ourselves upon the level with those we deal with as to do to them, in all respects, as we would they should do to us.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He did not say, my eyes, but, my heart; I never allowed, he says, my thoughts to become corrupted, or my body either. This is exactly what Christ says: “He who has cast his glance upon a woman to desire her has already committed adultery in his heart.”
19. And because it is generally the case that that thing which in the doing of, we do not well consider how heinous it is, in the suffering it we do consider this; the force of that atrocity which, if he were guilty, he declares that he himself ought to undergo, he makes plain by expressing it.
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Summary
Job 31:10 is a pivotal declaration within Job's final, comprehensive self-vindication, where he vehemently asserts his innocence against the accusations of hidden sin. In this verse, Job invokes a severe, deeply humiliating curse upon himself and his wife, stating that if he has been guilty of sexual immorality, specifically adultery, his wife should be subjected to sexual violation by other men. This willingness to hypothetically endure the ultimate marital and societal disgrace—his wife engaging in sexual acts with other men—underscores the profound seriousness with which he viewed marital fidelity and his absolute conviction of his own blamelessness in this regard, appealing to God as his ultimate witness and judge.
Context
Literary Context
Job 31 serves as the climactic conclusion to Job's extensive defense speeches (chapters 29-31), delivered after the arguments of his three friends and Elihu's interjection. Having been unjustly accused of hidden sin as the cause of his immense suffering, Job presents an exhaustive oath of clearance, systematically detailing various ethical and moral principles he has upheld throughout his life. This chapter functions as a solemn, point-by-point refutation of potential transgressions, including injustice, oppression, disregard for the poor, idolatry, and, as seen in Job 31:9-12, sexual impurity. His self-curse in Job 31:10 is a powerful rhetorical device employed to emphasize the depth of his integrity and his absolute conviction that he has not violated the marital covenant. This declaration serves as a direct appeal to God, challenging Him to find any fault in Job's conduct, culminating in Job's earnest desire for God to answer him and produce the indictment (Job 31:35).
Historical & Cultural Context
In the ancient Near East, marital fidelity was of paramount importance, and adultery was considered a grave offense, often punishable by death (Leviticus 20:10). The patriarchal society placed an exceptionally high value on a man's honor, which was intimately tied to the purity and fidelity of his household, particularly his wife. A wife's adultery brought immense shame, dishonor, and legal repercussions upon her husband. Self-curses, or imprecations, were a common and solemn practice in legal and covenantal contexts, where an individual would invoke a severe punishment upon themselves if found guilty of a stated offense. By invoking such a graphic and humiliating consequence for his wife, Job was not expressing a desire for her harm, but rather demonstrating the absolute certainty of his own innocence and his willingness to face the most extreme societal disgrace if he were lying. This practice highlights the solemnity of oaths and the pervasive belief in divine retribution for covenant violations, reflecting the deep societal and legal norms of the time.
Key Themes
Job's declaration in Job 31:10 contributes significantly to several overarching themes in the book of Job. Firstly, it powerfully underscores the theme of Integrity and Purity, portraying Job as a man committed to moral and sexual purity, not just outwardly but in his heart and thoughts, as he states in Job 31:1. Secondly, it highlights the Sanctity of the Marital Covenant, emphasizing the profound value placed on faithfulness within marriage and the devastating consequences of its breach. Job's willingness to accept such a shameful outcome if guilty reveals the deep societal and personal anguish associated with adultery. Thirdly, the verse speaks to the theme of Divine Justice and Accountability, as Job is essentially inviting God's judgment upon himself, confident that a just God will vindicate his blamelessness. This reflects Job's unwavering belief in a God who sees all actions and will ultimately judge righteously, even when human understanding of suffering fails, a central theme explored throughout the book of Job.
Exposition and Analysis
Key Word Analysis
The term אִשָּׁה (ʼishshâh) refers to a woman, specifically a wife in this context (H802). Job's inclusion of his wife in the self-curse is not an indictment of her, but a profound statement about the nature of marital fidelity and the husband's honor in ancient society. The wife's purity was inextricably linked to the husband's reputation and the integrity of the household. Thus, the hypothetical violation of his wife by others represents the ultimate public disgrace and personal anguish for Job, underscoring the severity of the oath.
The verb טָחַן (ṭâchan, H2912) literally means "to grind meal," a laborious task typically performed by women using a handmill. In this context, it functions as a vivid and stark euphemism for sexual intercourse. The imagery evokes a sense of arduous, perhaps even degrading, labor, implying his wife being used or exploited sexually by another man. The choice of this word emphasizes the base and common nature of the act, stripping it of any intimacy or affection, and highlighting the profound humiliation it would bring upon Job and his household.
The word אַחֵר (ʼachêr, H312) means "another" or "others," indicating a person or persons distinct from the husband. Its use here is crucial, as it specifies that the sexual acts would be with someone outside the marital covenant. This emphasizes the violation of exclusivity that is fundamental to the sanctity of marriage. The plural "others" in the second clause ("let others bow down upon her") further amplifies the degree of promiscuity and public humiliation Job is hypothetically willing to endure, underscoring the depth of his conviction regarding his own fidelity.
The verb כָּרַע (kâraʻ, H3766) literally means "to bend the knee," "to sink," or "to prostrate." It often describes a posture of submission or worship. Here, it also serves as a euphemism for sexual intimacy, specifically implying a position of physical contact or submission during intercourse. The combination with "grind" creates a graphic and unequivocal picture of sexual violation, underscoring the severity of the curse Job invokes upon himself if he were to be found guilty of the sin he denies.
Verse Breakdown
"[Then] let my wife grind unto another"
This clause presents the first part of Job's self-imprecation. The implied "then" (from the preceding conditional statements in Job 31:9) indicates a conditional curse: "If my heart has been enticed by a woman... then let this happen." "Let my wife grind unto another" is a euphemism for sexual intercourse, specifically implying his wife engaging in sexual acts with a man other than himself. This is a direct and deeply humiliating consequence, striking at the core of his marital covenant and his honor as a husband in ancient society. It signifies the ultimate betrayal and public disgrace.
"and let others bow down upon her"
This second clause reinforces and amplifies the first. "Others" (the plural of ʼachêr) emphasizes multiple partners, suggesting promiscuity or a complete lack of control over his wife's fidelity and, by extension, his household's honor. "Bow down upon her" is another euphemism for sexual intercourse, further solidifying the image of his wife being sexually exploited by multiple men. The cumulative effect of these two clauses is a declaration of the most extreme form of marital dishonor and violation, which Job is willing to accept as divine judgment if his claims of innocence regarding sexual purity are false.
Literary Devices
Job 31:10 masterfully employs several literary devices to convey the gravity of Job's oath. The most prominent is Euphemism, where the explicit act of sexual intercourse is indirectly referred to by the phrases "grind unto another" and "bow down upon her." This indirect language, while common in biblical texts for sensitive topics, does not diminish the force of the statement; rather, it makes the implications even more stark by evoking visceral, common actions ("grinding" grain) to describe a deeply intimate and violating act. The verse also functions as an Imprecation or Self-Curse, a solemn oath where Job calls down a specific, severe punishment upon himself if his declaration of innocence is untrue. This rhetorical strategy is a powerful testament to his conviction, as it places his honor and the sanctity of his household directly under divine judgment. Furthermore, there is an element of Hyperbole in the extremity of the curse. While adultery was a grave sin, Job's willingness to envision such a public and repeated violation of his wife's body highlights the depth of his commitment to purity and the rhetorical intensity of his defense.
Theological and Thematic Connections
Job's shocking self-curse in Job 31:10 serves as a profound theological statement on the sanctity of marriage and the gravity of sexual sin. It demonstrates that Job understood marital fidelity not merely as a social convention but as a sacred covenant, reflecting a divine order. His willingness to invoke such a devastating consequence underscores the biblical principle that sexual immorality is not a private sin but one that deeply impacts the covenant relationship, the family, and the community, bringing shame and defilement. Job's appeal to God as the ultimate judge of his inner thoughts and outward actions highlights the pervasive nature of God's knowledge and His demand for holistic integrity, extending even to the most intimate aspects of life. This passage implicitly affirms God's standard for sexual purity, which is rooted in His holy character and His design for human relationships.
Reflection and Application
Job's fervent declaration in Job 31:10 offers a challenging mirror for contemporary believers. In a world increasingly desensitized to sexual immorality and the erosion of marital fidelity, Job's absolute commitment to purity, even to the point of invoking a horrific curse upon himself, stands as a stark reminder of God's unchanging standard. His integrity was not merely external but extended to his thoughts and desires, as evidenced by his covenant with his eyes in Job 31:1. This calls us to a similar level of vigilance and intentionality in guarding our hearts, minds, and relationships. It compels us to recognize that marriage is a sacred covenant, designed by God, and that fidelity within it is a reflection of our faithfulness to Him. The devastating consequences Job was willing to consider highlight the destructive power of sexual sin, not only for the individuals involved but for families and communities. Therefore, this passage urges us to pursue holiness in all areas of our lives, to honor the marriage bed, and to live with an integrity that can withstand scrutiny, knowing that all our actions are ultimately before the eyes of a just and holy God.
Questions for Reflection
FAQ
Why would Job invoke such a harsh curse involving his wife?
Job's invocation of a harsh curse involving his wife was not an expression of malice towards her, but a rhetorical and legal device common in the ancient Near East known as a self-imprecation. By stating that he would accept the most humiliating and devastating consequence imaginable—his wife's sexual violation—if he were guilty of adultery, Job was emphatically asserting the absolute certainty of his innocence. In a patriarchal society, a man's honor was inextricably linked to the fidelity of his wife and the purity of his household. Therefore, this curse represented the ultimate societal disgrace and personal anguish, making his declaration of blamelessness incredibly powerful and solemn before God and his accusers. It was a demonstration of his profound conviction and his willingness to submit to divine judgment if he had lied, as he believed God would ultimately vindicate the righteous.
Does this verse imply that Job saw his wife as property?
While the language of the ancient world, particularly a patriarchal society, can sound objectifying to modern ears, the primary intent of Job 31:10 is not to define the wife as property but to emphasize the profound dishonor and covenant violation that adultery represented to the husband and the household. Marriage was a sacred covenant, and a wife's fidelity was central to the husband's honor and the family's integrity. The curse reflects the societal understanding of the ultimate shame a man could endure if his marital covenant was breached in such a public and egregious way. Job's concern is with his own integrity and the sanctity of the marital bond, which he views as sacred, not merely transactional. His willingness to accept such a curse underscores the depth of his respect for the covenant and his own blamelessness within it.
Christ-Centered Fulfillment
While Job, in his human integrity, could only offer a self-curse to attest to his blamelessness concerning the law, Christ perfectly fulfilled all righteousness, not needing to invoke any curse upon Himself. Job's profound commitment to marital fidelity and purity, even in thought (Job 31:1), foreshadows the perfect obedience of Jesus, who not only kept the letter of the law but also perfectly embodied its spirit, teaching that lust in the heart is adultery (Matthew 5:28). Job's willingness to suffer the ultimate shame if found guilty points to Christ, who, though perfectly innocent and without sin (Hebrews 4:15), willingly bore the ultimate shame and curse of humanity on the cross (Galatians 3:13). He became the "Lamb of God who takes away the sin of the world" (John 1:29), enduring the divine judgment and public humiliation that Job hypothetically invoked upon himself for a single sin. Through Christ's perfect life and atoning death, believers are not subject to the curses of the law for their failures, but are clothed in His righteousness and offered grace, transforming hearts to pursue the very purity and fidelity Job so desperately sought to demonstrate (2 Corinthians 5:21).