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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
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
There is this difference between ‘sin’ and ‘crime,’ that all crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a man worthy of the grace of the priesthood, never said, ‘if any be without sin,’ but if any be without crime. [Tit. 1, 6] But who can be without sin, when John saith, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] In which same distinction of sins and crimes it deserves to be considered, that occasional sins pollute the soul, while crimes slay it; whence blessed Job in characterizing the crime of lust says, It is afire that consumeth to destruction, in this way, that the heinousness of this atrocity not only stains to the length of defilement, but devours to the extent of destruction. And because howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime, he added going on, and rooting out all offsprings, for ‘the offsprings’ of the soul are good practices. Which soul, nevertheless, if the right order being reversed, the flesh exercises dominion over, all the things that are put forth well are consumed by the fire of lust. For before the eyes of Almighty God the works of righteousness and of pitifulness are none at all, which are shown to view unclean by the infection of corruptness. For what does it profit, if a man heartily [‘pie’] compassionates the need of his neighbour, whilst he heartlessly [‘impie’] destroys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, any virtues whatever spring up in vain, as it is spoken by Moses; For a fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall consume the earth, with her increase, and set on fire the foundations of the mountains. For ‘a fire consumes the earth and her increase,’ when lust consumes the flesh, and all things done well thereby. For whatsoever comes forth belonging to the fruitage of righteousness, this, surely, the flame of corruption burns up. So, then, let him say, For it is a fire that consumeth to destruction, and that rooteth up all increase. Because if there be no stand made against the mischief of corruptness, even those things assuredly come to nought, which seemed to be good. But some there are whom bad qualities are apt to bring down to humility, and good ones exalt to pride of heart. So then it is necessary for us to enquire, whether blessed Job in this extraordinary pureness of chastity was at the same time humble? Now the holy man, whilst he held the highest range of virtues, plainly discourses what low thoughts he entertained of himself.
“For this is a heinous crime and the greatest iniquity. For it is a fire that consumes to destruction and that roots out all increase.” There is this difference between “sin” and “crime.” All crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a person worthy of the grace of priesthood, never said, “If any is without sin,” but “if any is without crime.” Who can be without sin, when John says, “If we say that we have no sin, we deceive ourselves and the truth is not in us?” In this same distinction of sins and crimes, it deserves to be considered that occasional sins pollute the soul, while crimes slay it. Hence, blessed Job in characterizing the crime of lust says, “It is a fire that consumes to destruction.” In this way, the heinousness of this atrocity not only stains to the length of defilement but also devours to the extent of destruction. And howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime. He added going on, “and rooting out all offspring,” for “the offspring” of the soul are good practices. The soul, nevertheless, if the right order is being reversed, then the flesh exercises dominion over it, and all the things that are put forth well are consumed by the fire of lust.
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Summary
Job 31:11 serves as a profound declaration within Job's culminating defense, where he passionately asserts his moral uprightness against the implied accusations of his friends. Following his explicit denial of lustful thoughts, this verse powerfully condemns adultery, which he has just referenced, labeling it a "heinous crime" and an "iniquity" that demands severe judicial punishment. In doing so, Job not only underscores the deep societal and theological ramifications of such a transgression but also reflects the high value placed on marital fidelity and sexual purity within the ancient Near Eastern context and the broader biblical ethic, affirming his blameless character before God and humanity.
Context
Literary Context
Job 31 represents the dramatic apex of Job's self-vindication, often referred to as his "oath of innocence" or "negative confession." After his profound lament and despair in Job 30, Job systematically enumerates a comprehensive list of potential sins—ranging from lust and injustice to pride and neglect of the poor—solemnly swearing before God that he is innocent of each. This chapter functions as a legal defense, where Job appeals to divine witness of his blamelessness, even inviting God's judgment if his words are false. Specifically, Job 31:9-10 directly precede verse 11, introducing the topic of adultery, which Job emphatically denies committing. This immediate context sets the stage for his forceful condemnation of the act, demonstrating his unwavering commitment to righteousness in both public and private spheres, thereby anticipating God's eventual vindication of his character.
Historical & Cultural Context
In ancient Israel and the broader Near East, adultery was considered far more than a private moral failing; it was a grave societal and religious offense, frequently a capital crime. The Mosaic Law explicitly prescribed death for both parties involved in adultery, as detailed in Leviticus 20:10 and Deuteronomy 22:22. This stringent legal framework reflected a deep cultural understanding of marriage as a foundational institution for social order, family lineage, and the preservation of tribal purity. Adultery was perceived as an act that violated sacred covenant, undermined the sanctity of the family unit, and could lead to significant social disruption, including disputes over inheritance and paternity. Job's explicit reference to "judges" underscores that this was an offense subject to formal legal proceedings, highlighting its public and punishable nature, distinct from other sins that might only incur divine wrath.
Key Themes
Job 31:11 contributes significantly to several overarching themes in the book of Job. Firstly, it powerfully reinforces the theme of Integrity and Righteousness, as Job presents himself as a man who has maintained moral purity even in the face of immense suffering and temptation. His strong condemnation of adultery is an integral part of his comprehensive declaration of blamelessness before both God and humanity. Secondly, the verse highlights the Gravity of Sin, particularly sexual sin. By labeling adultery a "heinous crime" and an "iniquity," Job emphasizes its profound seriousness, reflecting a consistent biblical understanding that such acts are not trivial but deeply offensive to God and destructive to human relationships. This aligns with the broader biblical emphasis on sexual purity found throughout the Old Testament, such as in Exodus 20:14. Finally, the mention of "judges" underscores the theme of Justice and Accountability, demonstrating that certain moral transgressions have not only spiritual but also legal and societal repercussions, reflecting divine justice administered through human institutions.
Exposition and Analysis
Key Word Analysis
This term (H2154, זִמָּה) carries a strong connotation of moral depravity, wicked plotting, or perverse intention. It implies not just a momentary lapse but a deeply corrupted or inherently evil act, often suggesting premeditation or a severe moral perversion. It is used elsewhere in the Old Testament for acts of gross immorality like incest and the heinous sexual perversion described in Judges 20:6. Its application here elevates adultery beyond a simple transgression to a profound moral outrage.
The Hebrew word (H5771, עָוֹן) denotes guilt, punishment for sin, or the sin itself. It often describes a deviation from the moral path, implying a twisting or perverting of what is right. While zimmâh emphasizes the depraved nature of the act, ʻâvôn highlights the guilt incurred and the consequent punishment due. Together, these terms powerfully convey the severe moral and legal culpability associated with adultery.
This term (H6414, פָּלִיל) refers to a magistrate or one who executes justice. Its inclusion here underscores that adultery was not merely a private moral failing but a public offense subject to formal legal proceedings and severe judicial punishment within the societal framework of the time.
Verse Breakdown
"For this [is] an heinous crime"
The demonstrative "this" refers directly to the act of adultery, which Job has just addressed in the preceding verses (Job 31:9-10). By labeling it a "heinous crime" (zimmâh), Job emphasizes the profound moral depravity and perversity inherent in the act, indicating it is not a minor transgression but a deeply offensive and corrupting sin.
"yea, it [is] an iniquity [to be punished by] the judges"
This clause further intensifies the condemnation. The repetition ("yea") underscores the gravity. Calling it an "iniquity" (ʻâvôn) highlights the guilt and culpability, implying that it warrants both divine and human retribution. The explicit mention of "judges" makes it clear that adultery was a public offense subject to legal prosecution and severe punishment within the societal framework of the time, reinforcing its status as a capital crime.
Literary Devices
Job 31:11 employs several powerful literary devices to emphasize the gravity of adultery. The use of Repetition in "heinous crime; yea, it is an iniquity" serves to amplify the condemnation, driving home the severity of the offense through a double emphasis on its moral and legal consequences. This is further strengthened by Parallelism, where two distinct but related terms ("heinous crime" and "iniquity") are used to describe the same act, reinforcing its multifaceted evil. The phrase "to be punished by the judges" functions as a form of Metonymy, where "judges" stands in for the entire legal and judicial system, highlighting the societal and governmental recognition of adultery as a capital offense. Finally, the entire chapter, including this verse, is a masterful example of Negative Confession or Oath of Innocence, where Job systematically denies a list of potential sins, using his own moral conduct as evidence of his righteousness.
Theological and Thematic Connections
Job 31:11 powerfully articulates the biblical understanding of adultery as a grievous sin, not merely a personal failing. It underscores the sanctity of marriage as a divine institution and the profound societal and spiritual disruption caused by its violation. The verse reflects a consistent biblical ethic that views sexual purity and marital fidelity as foundational to human flourishing and right relationship with God. It also highlights the principle that sin has consequences, both in the eyes of God and within human legal systems, affirming divine justice and the need for accountability. This deep-seated conviction about the gravity of sexual sin is woven throughout the entire biblical narrative, from the Law to the Prophets and into the New Testament.
Reflection and Application
Job's unwavering commitment to sexual purity and his strong condemnation of adultery in Job 31:11 offer profound contemporary relevance. In a world often characterized by casual attitudes towards sexual ethics, this verse serves as a stark reminder of the enduring biblical standard for marital fidelity and the sanctity of sexual intimacy within its proper bounds. It challenges believers to cultivate a deep-seated integrity that extends beyond outward actions to the innermost thoughts and desires, recognizing that true purity begins in the heart. The seriousness with which God views adultery calls us to guard our eyes, minds, and relationships, understanding that sin, especially sexual sin, is destructive not only to individuals but also to families and communities. Our pursuit of holiness should reflect Job's comprehensive commitment to living a life unblemished by such grave offenses, trusting that God sees and honors genuine righteousness.
Questions for Reflection
FAQ
Why was adultery considered such a "heinous crime" in ancient times, and what does "punished by the judges" imply?
In ancient Near Eastern societies, particularly under the Mosaic Law, adultery was viewed with extreme gravity because it violated fundamental social, familial, and religious covenants. It undermined the sanctity of marriage, which was the bedrock of family lineage and societal order, and could lead to questions of paternity and inheritance. Furthermore, it was seen as a direct transgression against God's covenant and His moral law, as explicitly stated in the Ten Commandments (Exodus 20:14). The phrase "punished by the judges" signifies that adultery was not merely a private moral failing but a public offense subject to the legal system. Under Israelite law, the prescribed penalty for adultery was death for both parties involved (Leviticus 20:10; Deuteronomy 22:22), underscoring the severity of its societal and spiritual consequences.
Christ-Centered Fulfillment
While Job's declaration in Job 31:11 highlights the Old Testament's strict condemnation of adultery and the legal consequences it entailed, the New Testament, through Jesus Christ, deepens and expands our understanding of this sin, pointing to its ultimate fulfillment in Him. Jesus, in His Sermon on the Mount, elevated the standard of purity beyond outward acts to the very thoughts and intentions of the heart, declaring that "everyone who looks at a woman with lustful intent has already committed adultery with her in his heart" (Matthew 5:28). This profound insight reveals that true purity, which Job strived for, is not merely adherence to external laws but a transformation of the inner being—something only possible through Christ. Jesus Himself is the embodiment of perfect purity and fidelity, never succumbing to lust or sin, and He offers forgiveness and cleansing for those who have failed in this area, famously demonstrating grace to the woman caught in adultery while still calling her to "go and sin no more" (John 8:1-11). Moreover, the New Testament portrays the church as the spotless bride of Christ (Ephesians 5:25-27), emphasizing that our relationship with God is a sacred covenant, much like marriage, demanding faithfulness. Thus, Christ fulfills the spirit of Job's condemnation by providing both the perfect standard of purity and the grace to achieve it, transforming hearts and enabling believers to live lives of true integrity, reflecting the holiness of God Himself.