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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After describing his virtues of justice, mercifulness and chastity, he adds now a new one, that is, the virtue of moderation. Indeed, he does not defend himself against the complaints of his servants with the authority of a landlord but by satisfying the reasons of righteousness.
20. For he who did not refuse to be ‘judged with menservants and maid-servants,’ clearly shows that against no fellow-creature was he at any time swoln with pride in himself. But herein it is interesting to remark with what circumspection the holy man preserved his life in all respects. For not far above he said, The young men saw me, and hid themselves: and the aged arose and stood up. The princes refrained talking, and laid their hand on their mouth. The nobles held their peace, and their tongue cleaved to their throat. [Job 29, 8. &c.]While now he says; If I have despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. Who might be able proportionately to view these high counterpoises of virtues in this holy man? In whom there is so great authority of governance that princes are bound to silence, such lowliness of heart, that ‘maid-servants’ are permitted to come to ‘judgment’ on an equal footing. See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants.
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Summary
Job 31:13 stands as a powerful declaration within Job's culminating defense (chapters 29-31), where he meticulously asserts his blameless integrity before God and his accusers. This verse, forming part of a solemn "oath of purgation" or negative confession, profoundly illustrates Job's unwavering commitment to justice and equity, particularly in his interactions with his manservant and maidservant. He emphatically denies ever having "despised the cause" or disregarded the legitimate grievances of those under his authority, thereby showcasing a righteousness that extended impartially to the most vulnerable members of his household.
Context
Literary Context
Job 31:13 is intricately woven into the fabric of Job's final and most comprehensive discourse, spanning chapters 29-31. Following his nostalgic recollection of past honor and just leadership in Job 29, and his poignant lament over his present suffering and humiliation in Job 30, Job embarks on a series of profound "if I did..." statements in Job 31. This chapter functions as a powerful oath of purgation, or a negative confession, where Job systematically lists various sins he has not committed, implicitly invoking a divine curse upon himself if his claims are false. By detailing his ethical conduct across a wide spectrum of life—from sexual purity to economic integrity, and crucially, to the treatment of his subordinates—Job constructs a meticulous self-vindication, demonstrating the depth and breadth of his righteousness, with his claim regarding servants serving as a critical component of this comprehensive defense.
Historical & Cultural Context
In the ancient Near East, servants, encompassing a range from household staff to indentured laborers and even those acquired through debt or conquest, occupied an inherently vulnerable position within the social hierarchy. Their welfare was largely contingent upon the benevolence and justice of their masters. While various legal codes, such as those found in the Law of Moses (e.g., Exodus 21:26-27), did offer some protections, the practical reality often involved significant power imbalances that could easily lead to exploitation or disregard for subordinates' rights. A master's treatment of servants was, therefore, a telling indicator of their true character and piety. Job's explicit mention of both "manservant" and "maidservant" underscores his comprehensive and impartial ethical standard. His willingness to not only hear but also to address the "contention" (grievances or disputes) of his servants was a remarkably progressive stance, challenging typical societal norms where the master's word was often considered absolute. This assertion highlights Job's adherence to a higher ethical standard, one rooted in divine principles rather than mere social convention.
Key Themes
This verse powerfully contributes to several foundational themes woven throughout the Book of Job and broader biblical theology. It profoundly underscores the theme of Justice and Equity, emphasizing the principle of treating all individuals fairly, irrespective of their social standing or position. Job's claim demonstrates a deep, internalized commitment to justice that extended even to the most vulnerable members of his household, thereby reflecting a divine standard of righteousness. It highlights Impartiality, suggesting that true justice should never be swayed by power dynamics, social hierarchy, or personal bias. Job's willingness to genuinely hear and address the legitimate complaints of those beneath him, even when they "contended" with him, demonstrates a remarkable lack of prejudice and an open-mindedness rarely seen in his cultural context. Furthermore, the verse speaks to the Integrity of Character, showing that Job's righteousness was not merely an outward display for public approval but was deeply ingrained, reflecting a genuine concern for others' rights and dignity. Most profoundly, Job's argument for equitable treatment is rooted in the biblical concept of Shared Humanity, as he elaborates just two verses later, asking, "Did not he that made me in the womb make him?" This foundational belief in a common Creator drives his equitable treatment of all people, regardless of their social status, making his actions a theological statement.
Exposition and Analysis
Key Word Analysis
This word (H3988, מָאַס) is a primitive root meaning "to spurn," "to abhor," "to cast away (off)," "to contemn," "to disdain," or "to reject." It signifies more than simple neglect or ignoring; it implies an active, often scornful, dismissal or refusal to acknowledge something as valid, worthy, or legitimate. When Job states he did not "despise the cause" of his servants, he is asserting that he never treated their legitimate grievances or claims with contempt or active dismissal, but rather with due consideration.
The word (H4941, מִשְׁפָּט) is rich in meaning, encompassing "judgment," "justice," "right," "legal claim," "custom," or "ordinance." In this specific context, it refers to the legitimate grievance, complaint, or legal right of the servant. It suggests that the servants had valid reasons for their "contention," and Job was not only willing to hear them but also to uphold their rights. This points to a legal or quasi-legal context where disputes were brought before the master for resolution, and the master was expected to render a just verdict.
This term (H7379, רִיב) denotes a "contest (personal or legal)," "dispute," "quarrel," "controversy," or "legal suit." It indicates that the servants were not merely grumbling or expressing discontent passively, but were actively bringing a complaint, a challenge, or even a formal legal claim against Job, perhaps concerning their working conditions, wages, or treatment. Job's willingness to engage with such "contention" from those in a subordinate position underscores his exceptional commitment to justice and his remarkable lack of authoritarian abuse of power.
Verse Breakdown
"If I did despise the cause of my manservant or of my maidservant"
This opening clause establishes the conditional premise of Job's solemn oath. The phrase "If I did" (אִם־אֶמְאַס, im-'em'as) introduces a hypothetical scenario that Job vehemently denies ever having occurred. He asserts that he never treated the legitimate "cause" (grievance, right, claim) of any of his servants—male or female—with contempt, disdain, or active rejection. The explicit mention of both "manservant" and "maidservant" highlights the comprehensive nature of his ethical conduct, demonstrating his impartiality and extending justice to all under his authority, regardless of gender or social standing. This was a radical commitment to justice for the vulnerable, challenging the typical power dynamics of the ancient world.
"when they contended with me;"
This second clause specifies the challenging context in which Job's just treatment was demonstrated. It indicates that the servants were not simply passive recipients of Job's benevolence but were actively engaging in "contention" (dispute, argument, or legal claim) with him. Job's assertion is that even when faced with direct challenges or grievances from his subordinates, he did not "despise" their cause but rather engaged with their complaints fairly and justly. This reveals a leader who was accessible, accountable, and committed to resolving disputes equitably, even when it meant hearing uncomfortable truths or challenges from those of lower status, showcasing a profound level of humility and integrity.
Literary Devices
Job 31:13, as an integral part of Job's final defense, employs several significant literary devices that amplify its meaning. The overarching structure of Job 31 is an Oath of Purgation (also known as a negative confession or self-curse). This is a powerful legal and rhetorical device prevalent in the ancient Near East, where an individual asserts their innocence by systematically listing various transgressions they have not committed, often invoking a curse upon themselves if their statement proves false. Job's repeated "if I did..." statements throughout the chapter (e.g., "If I did despise the cause...") function as rhetorical questions that imply a strong denial and an invitation for divine judgment if he is lying. This creates a profound sense of dramatic irony, as the reader is privy to Job's true innocence, yet his friends and, from Job's perspective, God himself, seem to accuse him. The verse also utilizes Juxtaposition, contrasting Job's immense wealth and power with the vulnerable status of his servants. This highlights the truly exceptional nature of his ethical conduct, as he did not abuse his position but rather extended justice downward. Finally, the Inclusio created by mentioning both "manservant or maidservant" emphasizes the comprehensive and impartial nature of his justice, ensuring that no one under his care, regardless of gender, was overlooked or treated unfairly.
Theological and Thematic Connections
Job 31:13 offers profound theological insights into the very nature of true righteousness and reflects attributes of God's own character. Job's insistence on treating his servants justly, even when they "contended" with him, reflects a deep understanding that all humanity is created in God's image and possesses inherent dignity, regardless of social standing. His ethical conduct is not merely a matter of legalistic adherence but flows from an internalized conviction that God is impartial and cares deeply for the vulnerable and the oppressed. This aligns seamlessly with the pervasive biblical emphasis on justice for the marginalized and the poor, portraying a God who champions the rights of those without power. Job's willingness to hear the "cause" of his servants foreshadows the divine attribute of listening intently to the cries of the afflicted and acting decisively on their behalf. His example challenges believers across all generations to extend justice, compassion, and equitable treatment to all individuals, recognizing that our treatment of others, especially the marginalized and those under our authority, is a direct reflection of our reverence for God and our understanding of His character.
Reflection and Application
Job 31:13 serves as a timeless ethical benchmark for all who hold positions of authority, whether in the workplace, the home, the church, or society at large. Job's integrity was not merely about avoiding overt sin but actively ensuring justice and dignity for those under his care, even when they brought grievances directly against him. This challenges us to move beyond a minimalist ethic of "not doing wrong" to an expansive ethic of actively pursuing good, upholding the rights of others, and fostering environments of equity. In our modern context, this translates to advocating for fair labor practices, ensuring respectful treatment of employees, and creating organizational cultures where subordinates feel safe and empowered to voice concerns without fear of retaliation or dismissal. More broadly, it calls us to critically examine how we treat anyone over whom we have influence—children, students, congregants, service providers, or even those who simply occupy a less privileged position. Do we genuinely listen to their "cause," or do we "despise" it, dismissing their perspectives due to our perceived status, power, or personal bias? Job's profound example urges humility, empathy, and a proactive commitment to equity, reminding us that true righteousness, in God's eyes, is profoundly demonstrated in how we treat the least powerful among us.
Questions for Reflection
FAQ
What is an "oath of purgation," and why is Job making one here?
An "oath of purgation" (also known as a negative confession or self-curse) is a formal legal and rhetorical device used in ancient contexts where an accused person would declare their innocence by systematically listing various sins they had not committed. This declaration was often accompanied by an invocation of a curse upon themselves if their statement proved false, thereby appealing to divine judgment. Job is making such an oath in Job 31 as his final, most comprehensive, and impassioned defense against the persistent accusations of his friends. They have repeatedly implied or outright stated that his immense suffering is a direct consequence of some hidden sin. Since Job maintains his innocence and cannot find a human arbiter to vindicate him, he appeals directly to God, laying out a meticulous account of his righteous conduct and inviting divine scrutiny if he is lying. This oath serves to underscore the profound depth of his integrity and simultaneously to challenge God's apparent injustice in allowing him to suffer despite his blamelessness.
How radical was Job's claim regarding his servants for his time?
Job's claim in Job 31:13 was remarkably radical and ethically advanced for the ancient Near Eastern context. In most societies of that era, servants (a broad category including slaves, indentured laborers, and household staff) possessed very few rights, and their masters held almost absolute power over them. While some legal codes, such as portions of the Law of Moses (e.g., Deuteronomy 15:12-18), provided certain protections, the practical reality often involved widespread exploitation and a general disregard for the well-being of subordinates. Job's assertion that he not only refrained from despising their "cause" (legitimate grievances or claims) but also listened when they "contended" (disputed or argued) with him, was highly unusual and demonstrated a profound commitment to justice and human dignity that transcended the prevailing cultural norms. This ethical stance was rooted in his deep theological understanding that "Did not he that made me in the womb make him?"—a belief in the shared divine creation and inherent worth of all humanity, which placed his ethical conduct far ahead of his time.
Christ-Centered Fulfillment
While Job's integrity and his radical commitment to justice for the vulnerable are profoundly commendable and serve as an Old Testament ethical high-water mark, they ultimately point forward to the perfect righteousness embodied in Jesus Christ. Job, though blameless in his own eyes and truly righteous among men, was still a fallen human being striving for an ideal. Jesus, however, perfectly fulfilled the divine standard of justice and compassion, not merely as an aspiration, but as a lived reality in every aspect of His earthly ministry. He consistently elevated the marginalized, listened intently to the cries of the oppressed, and courageously challenged the power structures that "despised the cause" of the weak and voiceless. Unlike Job, who was a master, Jesus willingly "did not come to be served, but to serve, and to give his life as a ransom for many". He "emptied himself, by taking the form of a servant", perfectly demonstrating humility, impartial love, and unwavering commitment to justice for all, as prophesied in Isaiah 42:1-4 and powerfully articulated in His own mission statement in Luke 4:18-19. In Christ, we witness the ultimate fulfillment of the righteous one who not only never despised the cause of any, but actively took on the cause of fallen humanity, suffering on our behalf to secure our ultimate justice, redemption, and reconciliation with God. His perfect life and sacrificial death are the true and complete answer to Job's profound longing for a righteous arbiter and a truly just world.