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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.
22. To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature, but it has been added by a distributive arrangement, that we should appear as set over particular persons. So then if we keep down from the imagination that thing which has accrued temporarily, we find out the sooner that which we are naturally. For very often the power vouchsafed presents itself to the mind, and deceives it by high-swoln thoughts. And so by the hand of lowliest reflection the inflation of self-exalting must be kept under. For if the mind in itself descends from the top of the height, it quickly finds the level of the equality of nature. For as we have before said, nature has begotten all of us men equals, but, the order of merits varying, the secret appointment sets some above others. But the very diversity, which has been added from defect, is rightly ordered by the judgments of God, that whereas every man does not go the way of life in a like way, one should be governed by another. But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures. For they know well that our old fathers are recorded to have been not so much kings of men, as shepherds of flocks. And when the Lord said to Noah and to his sons, Be fruitful, and multiply, and, replenish the earth, He adds, and the fear of you and the dread of you shall be upon every beast of the earth. [Gen. 9, 1] For He says not ‘be upon the men who were to be,’ but, be upon every beast of the earth.
23. Since man is by nature set over the irrational animals, but not over the rest of mankind, and therefore it is said to him that he should be feared by the beasts and not by men; because it is to swell with pride against nature, to desire to be feared by an equal. Though very often even holy men desire to be feared by those under their charge, only however when they discover that by those their subjects God is not feared, that by dread of man at least they may fear to sin, who do not dread His judgments. Never then do they being set in authority swell with pride from this fear being sought, in that they seek therein not their own glory but the righteousness of those under their charge. For in this, viz. that they exact for themselves fear from persons living badly, they as it were rule not men but brute animals; because surely, in whatsoever respect those under authority are bestial, in that respect they ought also to be bowed down under fear.
24. But when there is wanting evil, that may have to be corrected, they rejoice, not for the eminency of power, but for the equality of constitution, and they not only shrink from being feared by them, but also from being honoured beyond what is necessary. Nor yet do they think that it is a light loss to humility which they undergo, if perchance for their merit they be reckoned by them of too much rank. It is hence that the chief Shepherd of the Church, when on Cornelius worshipping him, he saw honour offered him which was above him, quickly refers to the equality of his creation, in the words, Stand up, I myself also am a man. [Acts 10, 26] For who does not know that man should be bowed down to his Creator, and not to man? Therefore because he saw that his fellow-creature humbled himself to him beyond what he ought, that the mind might not be made to swell beyond the boundaries of human nature, he owned himself to be ‘a man,’ that he might dash down the exaltation of the honour offered to him, by the equality of his creation being had an eye to. Hence the Angel, on being worshipped by John, owned himself to be a creature, saying, See thou do it not, I am thy fellow-servant, and of thy brethren. [Rev. 19, 10] Hence the Prophet, when he is caught away to see sublime things, is called ‘Son of man,’ that being carried to the heavenly scenes, he might remember that he was man. [Ez. 3, 1] As though the divine voice admonished him in plainer words, saying, ‘Remember what thou art, lest thou be exalted by those things, whereunto thou art caught up, but moderate the loftiness of the revelation by the remembrance of thy creation.’ So then from this it is to be gathered, with what remembrance of a common nature the swelling of earthly power ought to be kept under in the heart, if by the name of man’s nature it is effected that elevation of the heart should not be engendered by heavenly mysteries. Which same human nature blessed Job effectually kept the recollection of at all times, in that he says, Did not He that made me in the womb, make him? And did not One fashion us in the womb? As though he said in plain words, ‘Wherefore should not we be examined on an equal footing in the trial of any matter, who are made with equal conditions by the power of the Creator? But whereas we have made ourselves acquainted with the achievements of his chastity and of his humility, let us now acquaint ourselves with the deeds of his munificence.
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Summary
Job 31:15 is a profound declaration by Job, asserting the inherent equality and dignity of all human beings, regardless of social status, based on their shared origin in divine creation. As a pivotal part of his comprehensive oath of innocence in chapter 31, Job rhetorically asks if the same God who intricately formed him in the womb did not also fashion his servants, thereby dismantling any basis for social hierarchy to justify mistreatment or injustice. This verse serves as a foundational theological argument for ethical conduct, underscoring the universal value bestowed by the Creator upon every individual.
Context
Literary Context
Job 31:15 is situated within Job's final, most extensive, and impassioned defense, an oath of innocence that spans the entirety of chapter 31. Having concluded his discourse with his three friends, Job now directly addresses God, systematically enumerating various sins he has scrupulously avoided. This particular verse immediately follows Job's assertion in Job 31:13-14 that he never dismissed the legitimate complaints of his male or female servants. The rhetorical question posed in Job 31:15 provides the theological bedrock for his just treatment of those under his authority, demonstrating that his ethical conduct was not merely a matter of social convention or personal benevolence, but was deeply rooted in a profound understanding of universal human dignity. It climaxes a series of self-imprecations, where Job calls down curses upon himself if he has committed the transgressions he denies.
Historical & Cultural Context
In ancient Near Eastern societies, including Israel, social hierarchies were deeply entrenched, with significant distinctions between masters and servants, landowners and laborers. Servitude could arise from various circumstances such as debt, war, or birth. While Mosaic Law provided certain protections for servants (e.g., Deuteronomy 15:12-18), the practical realities often involved vulnerability and potential for abuse. Job, a man of immense wealth and influence, would have commanded a large household with numerous servants. His declaration in Job 31:15 challenges the prevailing social norms by appealing to a higher, divine standard that transcends human-made distinctions. This perspective was remarkably progressive for its time, emphasizing a radical equality before God that often contrasted sharply with the hierarchical social structures of the ancient world.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it underscores the theme of Divine Sovereignty and Universal Creation, asserting God as the sole and ultimate "Maker" and "Fashioner" of all humanity, irrespective of social standing. This act of creation bestows inherent dignity and worth upon every individual, a concept deeply rooted in the foundational truth of Genesis 1:26-27, where humanity is created in the image of God. Secondly, it reinforces the theme of Justice and Righteousness, arguing that ethical conduct towards others is not optional but a divine imperative, flowing directly from the recognition of shared creation. To mistreat a fellow human is to disregard the handiwork of God. Finally, it highlights the theme of Human Equality, dismantling any basis for pride, prejudice, or oppression by reminding Job's audience that all are equally dependent on their Creator, a truth echoed in Proverbs 22:2.
Exposition and Analysis
Key Word Analysis
This primitive root means "to do or make, in the broadest sense and widest application." In the context of creation, it emphasizes God's active, deliberate, and purposeful work in bringing something into existence. Here, it highlights the intentionality and direct involvement of God in the formation of Job and his servants, implying a shared, divinely ordained origin and intrinsic value. It signifies a divine act of craftsmanship, not a passive process.
This numeral properly means "united, i.e. one." In this verse, "one" emphasizes the singular, unified source of creation for all people. It underscores the absolute oneness of the Creator who is responsible for the formation of every individual, thereby reinforcing the idea of a common origin and shared humanity under a single divine authorship.
This primitive root means "to be erect (i.e. stand perpendicular); hence (causatively) to set up, in a great variety of applications." When used in the context of human formation in the womb, it speaks to the intricate, detailed, and precise shaping or forming by God. It suggests a careful, deliberate molding, emphasizing the unique and personal attention God gives to each individual's development, reinforcing the idea that every person is a distinct and divinely crafted masterpiece.
Verse Breakdown
"Did not he that made me in the womb make him?"
This is the first rhetorical question, directly challenging any notion of superiority based on social status. Job asserts that the very same divine hand that intricately formed him within his mother's womb also formed his servant. The implication is that if God is the common Creator of both master and servant, then any claim of inherent difference in worth or dignity is nullified. This clause establishes a shared origin and a common divine authorship for all humanity, demanding equal respect.
"and did not one fashion us in the womb?"
This second rhetorical question reiterates and amplifies the first, using a different verb ("fashion") and shifting to the plural ("us"). The use of "one" emphasizes the singular, unified source of creation for all people. The repetition of "in the womb" underscores the intimate, personal, and miraculous nature of this divine work, stressing that every life, regardless of social standing, is uniquely and equally crafted by the same divine hand, thereby demanding equal respect and justice.
Literary Devices
Job 31:15 employs several powerful literary devices to convey its profound message. The primary device is Rhetorical Question, used twice in quick succession ("Did not he... make him? and did not one fashion us...?"). These questions are not posed to elicit information but to make an emphatic assertion, compelling the listener to acknowledge the undeniable truth of universal human equality rooted in divine creation. The questions force a direct confrontation with any prejudiced or hierarchical thinking. Parallelism is also evident, as the two clauses express a similar idea using different but related verbs ("made" and "fashion") and subjects ("he that made me" and "one fashion us"), reinforcing the central concept of shared divine origin. This repetition and restatement serve to drive the point home with greater force and clarity. Finally, the phrase "in the womb" functions as Metonymy, representing the entire process of intricate, personal, and miraculous formation of human life, emphasizing the intimate involvement of God in every individual's beginning.
Theological and Thematic Connections
Job 31:15 stands as a powerful testament to the biblical doctrine of Imago Dei (the image of God) and universal human dignity. It fundamentally asserts that all human beings, irrespective of social standing, wealth, or power, share a common Creator and thus possess inherent worth and equality before God. This truth obliterates any theological or moral basis for discrimination, exploitation, or contempt. Job's rhetorical question serves as a timeless ethical imperative, challenging humanity to treat one another with the justice and respect that flows from acknowledging our shared divine origin. It grounds ethical conduct not in social contracts or human laws, but in the very nature of God as the impartial Creator of all, establishing a divine standard for human interaction.
Reflection and Application
Job 31:15 offers a profound and timeless challenge to our perceptions and treatment of others. In a world still grappling with systemic inequalities, prejudice, and discrimination based on race, gender, socioeconomic status, or nationality, Job's ancient declaration resonates with striking relevance. It calls us to look beyond superficial differences and recognize the shared humanity and divine imprint in every person we encounter, from the most powerful to the most vulnerable. This verse compels us to examine our own hearts for any hidden biases or prejudices, urging us to dismantle them in light of the truth that we are all equally crafted by the same divine hand. True justice, compassion, and humility flow from this foundational understanding. It is a call to advocate for the marginalized, to stand against oppression, and to cultivate a profound empathy that sees the Creator's handiwork in every human face, prompting us to treat others as we would treat ourselves, recognizing the divine spark within.
Questions for Reflection
FAQ
Why is Job 31:15 considered so significant for human equality?
Job 31:15 is significant because it grounds human equality not in social contracts, philosophical ideals, or political declarations, but in the very act of divine creation. Job states that the same God who made him also made his servants in the womb, and that "one fashion[ed] us in the womb." This assertion means that all people, regardless of their social standing, wealth, or power, share a common divine origin. This shared origin bestows inherent dignity and worth upon every individual, making any form of discrimination or mistreatment a direct affront to the Creator's work. It's a radical statement for its time, challenging the prevailing social hierarchies by appealing to a higher, universal standard of divine justice and human value, echoing the foundational truth of Genesis 1:27 that all humanity is created in God's image.
How does this verse relate to the broader themes of the Book of Job?
Job 31:15 is a crucial part of Job's final, impassioned defense of his integrity before God and his friends. Throughout the book, Job grapples with the problem of suffering and divine justice, maintaining his innocence despite immense hardship. This verse specifically addresses the charge, implied by his friends' theology, that his suffering must be due to some hidden sin, perhaps even injustice towards others. By declaring his just treatment of servants based on their shared divine creation, Job demonstrates that his righteousness was not merely external conformity to law, but stemmed from a deep, theological understanding of human dignity. It reinforces the theme of God's universal sovereignty and justice, suggesting that God's ways are not limited by human social structures and that true righteousness involves treating all people with equity, as God Himself is impartial, a concept further developed in the New Testament, for example in Romans 2:11.
Christ-Centered Fulfillment
While Job 31:15 powerfully articulates the Old Testament truth of universal human equality rooted in creation, its Christ-centered fulfillment elevates and perfects this understanding. In Jesus Christ, the ultimate "fashioner" and "maker" of all things (as John 1:3 and Colossians 1:16 declare), the inherent dignity of humanity is not only affirmed but redeemed and restored through His redemptive work. The incarnation of Christ, God becoming man, is the supreme demonstration of God's solidarity with humanity, embracing our shared "womb-made" existence. Furthermore, in Christ, the divisions that separate humanity—whether social, ethnic, or economic—are transcended and ultimately broken down. As Galatians 3:28 proclaims, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." This spiritual unity in Christ does not erase our distinct identities but redefines our relationships, calling believers to live out the radical equality and love exemplified by Christ, who served all, even to the point of giving His life for all, regardless of their status (Philippians 2:5-8). Thus, the recognition of shared creation in Job finds its ultimate expression and transformative power in the redemptive work of Christ, who makes us not just fellow creatures, but fellow heirs and members of one body, united in Him.