Job 31:13

KJV

If I did despise the cause of my manservant or of my maidservant, when they contended with me;

KJV (with Strong's)

If I did despise {H3988} the cause {H4941} of my manservant {H5650} or of my maidservant {H519}, when they contended {H7379} with me;

Complete Jewish Bible

"If I ever rejected my slave or slave-girl's cause, when they brought legal action against me;

Berean Standard Bible

If I have rejected the cause of my manservant or maidservant when they made a complaint against me,

American Standard Version

If I have despised the cause of my man-servant or of my maid-servant, When they contended with me;

Commentary

### SUMMARY
Job 31:13 is a pivotal declaration within Job's final and most extensive defense (chapters 29-31), where he passionately asserts his blameless integrity before God and his accusers. This verse, part of a solemn "oath of purgation" or negative confession, reveals Job's profound commitment to justice and equity, specifically in his dealings with his manservant and maidservant. He emphatically denies ever having "despised the cause" or disregarded the legitimate grievances of those under his authority, showcasing a righteousness that extended impartially to the most vulnerable members of his household.

### CONTEXT
* **Literary Context:** Job 31:13 is situated within the culminating section of Job's final discourse (chapters 29-31), which serves as his most comprehensive and impassioned defense against the accusations of his friends. Having recounted his former prosperity and just leadership in [Job 29](/job/29 "Job 29 - Job's Former Prosperity and Honor") and lamented his current suffering and humiliation in [Job 30](/job/30 "Job 30 - Job's Lament and Present Suffering"), Job now enters a series of solemn "if I did..." statements in [Job 31](/job/31 "Job 31 - Job's Oath of Purgation"). This chapter functions as an oath of purgation or a negative confession, where Job invokes a curse upon himself if he were guilty of the specified offenses. By listing various sins he *has not* committed, Job presents a detailed picture of his blameless life and ethical conduct, particularly in his interactions with others and his stewardship of wealth and power. His claim regarding servants is a crucial component of this comprehensive self-vindication, demonstrating the depth and breadth of his righteousness.

* **Historical & Cultural Context:** In the ancient Near East, servants (which could range from household staff to indentured laborers) occupied a vulnerable position within society, largely dependent on the benevolence and justice of their masters. While laws existed to protect servants (e.g., [Exodus 21:26-27](/exodus/21-26 "Exodus 21:26-27 - Injury to Servants")), the practical reality often involved significant power imbalances, making it easy for masters to exploit or disregard their subordinates. A master's treatment of servants was a significant indicator of their true character and piety. Job's explicit mention of both "manservant" and "maidservant" underscores his impartiality and comprehensive ethical standard. His willingness to hear and address the "contention" of his servants was a radical departure from typical societal norms, where the word of a master was often considered absolute. This statement highlights Job's adherence to a higher ethical standard, rooted in divine principles rather than mere social convention.

* **Key Themes:** This verse powerfully contributes to several key themes woven throughout the Book of Job and broader biblical theology. It underscores the theme of **Justice and Equity**, emphasizing the principle of treating all individuals fairly, regardless of their social standing or position. Job's claim demonstrates a deep commitment to justice that extended even to the most vulnerable members of his household, reflecting a divine standard of righteousness. It highlights **Impartiality**, suggesting that true justice should not be swayed by power dynamics, social hierarchy, or personal bias. Job was willing to hear out and address the legitimate complaints of those beneath him, demonstrating a remarkable lack of prejudice. Furthermore, the verse speaks to the **Integrity of Character**, showing that Job's righteousness was not merely an outward show but 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?](/job/31-15 "Job 31:15 - Shared Creation")" This foundational belief in a common Creator drives his equitable treatment of all people, regardless of their social status.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Despise (Hebrew, _ma'as'_):** This word (מָאַס) means "to reject," "to disdain," "to spurn," or "to abhor." It implies more than mere neglect or ignoring; it suggests an active dismissal, contempt, or even a scornful refusal to acknowledge something as valid or worthy. When applied to "the cause" (מִשְׁפָּט, *mishpat*), it signifies a deliberate rejection of a legitimate claim, right, or legal judgment. Job is asserting that he never treated the legitimate grievances of his servants with such contempt or active dismissal.
* **Cause (Hebrew, _mishpat'_):** The word (מִשְׁפָּט) is rich in meaning, referring to "judgment," "justice," "right," "custom," or "legal claim." In this 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.
* **Contended (Hebrew, _riv'_):** This term (רִיב) denotes a "dispute," "quarrel," "controversy," or "legal contest." It indicates that the servants were not merely grumbling but were actively bringing a complaint or a challenge 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 lack of authoritarian abuse of power.

#### Verse Breakdown
* **"If I did despise the cause of my manservant or of my maidservant":** This opening clause sets the conditional premise of Job's oath. The "If I did" (אִם־אֶמְאַס, *im-'em'as*) introduces a hypothetical scenario that Job vehemently denies. He states that he never treated the legitimate "cause" (grievance, right, claim) of *any* of his servants with contempt or active rejection. The explicit mention of both "manservant" and "maidservant" highlights the comprehensive nature of his ethical conduct, extending impartiality to all under his authority, regardless of gender. This demonstrates a remarkable 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 context in which Job's just treatment occurred. It indicates that the servants were not merely passive recipients of Job's benevolence but were actively engaging in "contention" (dispute, argument, 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 from those of lower status.

#### Literary Devices
Job 31:13, as part of a larger section, employs several significant literary devices. The overarching structure of [Job 31](/job/31 "Job 31 - Job's Oath of Purgation") is an **Oath of Purgation** (also known as a negative confession or self-curse). This is a legal and rhetorical device where an individual asserts their innocence by listing various transgressions they have *not* committed, often invoking a curse upon themselves if their statement is false. Job's "if I did..." statements (e.g., "If I did despise the cause...") are rhetorical questions that imply a strong denial and an invitation for divine judgment if he is lying. This creates a powerful sense of dramatic irony, as the reader knows Job is indeed innocent, yet his friends and God (from Job's perspective) 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 extended justice downward. Finally, the **Inclusio** of "manservant or maidservant" emphasizes the comprehensive and impartial nature of his justice, ensuring no one under his care was overlooked.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 31:13 offers profound theological insights into the nature of true righteousness and God's own character. Job's insistence on treating his servants justly reflects a deep understanding that all humanity is created in God's image, 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 for the vulnerable. This aligns with the biblical emphasis on justice for the oppressed 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 to the cries of the afflicted and acting on their behalf. His example challenges believers to extend justice and compassion to all, recognizing that our treatment of others, especially the marginalized, is a reflection of our reverence for God.

* [Deuteronomy 24:14](/deuteronomy/24-14 "Deuteronomy 24:14 - Wages of Hired Servants")
* [Ephesians 6:9](/ephesians/6-9 "Ephesians 6:9 - Masters and Servants")
* [Proverbs 29:7](/proverbs/29-7 "Proverbs 29:7 - The Righteous Care for the Poor")

### 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 against him. This challenges us to move beyond a minimalist ethic of "not doing wrong" to an expansive ethic of actively pursuing good and upholding the rights of others. In our modern context, this translates to fair labor practices, respectful treatment of employees, and creating environments where subordinates feel safe to voice concerns without fear of retaliation. More broadly, it calls us to examine how we treat anyone over whom we have influence—children, students, congregants, or even those who provide services to us. Do we genuinely listen to their "cause," or do we "despise" it, dismissing their perspectives due to our perceived status or power? Job's example urges humility, empathy, and a proactive commitment to equity, reminding us that true righteousness is demonstrated in how we treat the least powerful among us.

#### Questions for Reflection
* **In what areas of your life do you hold a position of authority or influence over others? How does Job's example challenge your approach to leadership and interaction?**
* **When someone under your authority "contends with you" or expresses a grievance, what is your immediate reaction? Do you tend to "despise their cause" or genuinely seek to understand and address it?**
* **How can you cultivate a greater sense of impartiality and justice in your daily interactions, especially with those who may seem less powerful or articulate than yourself?**
* **Considering Job's basis for justice in [Job 31:15](/job/31-15 "Job 31:15 - Shared Creation"), how does the shared humanity of all people, created by God, inform your commitment to equitable treatment?**

### FAQ

**What is an "oath of purgation," and why is Job making one here?**

Answer: An "oath of purgation" (also known as a negative confession or self-curse) is a legal and rhetorical device used in ancient contexts where an accused person would declare their innocence by listing various sins they *had not* committed, often invoking a curse upon themselves if their declaration was false. Job is making such an oath in [Job 31](/job/31 "Job 31 - Job's Oath of Purgation") as his final and most comprehensive defense against the accusations of his friends. They have repeatedly implied or outright stated that his suffering is due to some hidden sin. Since Job maintains his innocence and cannot find a human arbiter, he appeals directly to God, laying out a detailed account of his righteous conduct and inviting divine judgment if he is lying. This oath serves to underscore the depth of his integrity and to challenge God's apparent injustice in allowing him to suffer.

**How radical was Job's claim regarding his servants for his time?**

Answer: Job's claim in [Job 31:13](/job/31-13 "Job 31:13 - Job's Treatment of Servants") was remarkably radical for the ancient Near East. In most societies of that era, servants had very few rights, and their masters held almost absolute power over them. While some legal codes (like the Law of Moses, e.g., [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Release of Servants")) provided protections, the practical reality often involved exploitation and disregard for the well-being of subordinates. Job's assertion that he not only refrained from despising their "cause" but also listened when they "contended" with him, was highly unusual. It demonstrates a profound commitment to justice and human dignity that transcended the prevailing cultural norms, rooted in his theological understanding that "[Did not he that made me in the womb make him?](/job/31-15 "Job 31:15 - Shared Creation")" This ethical stance was far ahead of its time.

### CHRIST-CENTERED FULFILLMENT
While Job's integrity and his radical commitment to justice for the vulnerable are commendable, they ultimately point to the perfect righteousness embodied in Jesus Christ. Job, though blameless in his own eyes, 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 ideal, but as a lived reality. He consistently elevated the marginalized, listened to the cries of the oppressed, and challenged the power structures that "despised the cause" of the weak. The Son of Man "[did not come to be served, but to serve, and to give his life as a ransom for many](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")". Unlike Job, who was a master, Jesus willingly "[emptied himself, by taking the form of a servant](/philippians/2-7 "Philippians 2:7 - Christ's Humility")" and perfectly demonstrated humility and impartial love. His ministry was characterized by an unwavering commitment to justice, as prophesied in [Isaiah 42:1-4](/isaiah/42-1 "Isaiah 42:1-4 - The Servant of the Lord") and echoed in [Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement"). In Christ, we see the ultimate fulfillment of the righteous one who not only never despised the cause of any, but actively took on the cause of humanity, suffering on our behalf to secure our ultimate justice and reconciliation with God. His perfect life and sacrificial death are the true answer to Job's longing for a righteous arbiter and a just world.

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

Cross-References

Exodus 21:20

And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

Exodus 21:21

Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money.

Jeremiah 34:14

At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

Jeremiah 34:17

Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.

Deuteronomy 15:12

¶ [And] if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee.

Deuteronomy 15:15

And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.

Exodus 21:26

And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.