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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 31:33–40. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here Job's protestation against three more sins, together with his general appeal to God's bar and his petition for a hearing there, which, it is likely, was intended to conclude his discourse (and therefore we will consider it last), but that another particular sin occurred, from which he thought it requisite to acquit himself. He clears himself from the charge,
I.Of dissimulation and hypocrisy.
The general crime of which his friends accused him was that, under the cloak of a profession of religion, he had kept up secret haunts of sin, and that really he was as bad as other people, but had the art of concealing it. Zophar insinuated (Job 20:12) that he hid his iniquity under his tongue. "No," says Job, "I never did (Job 31:33), I never covered my transgression as Adam, never palliated a sin with frivolous excuses, nor made fig-leaves the shelter of my shame, nor ever hid my iniquity in my bosom, as a fondling, a darling, that I could by no means part with, or as stolen goods which I dreaded the discovery of." It is natural to us to cover our sins; we have it from our first parents. We are loth to confess our faults, willing to extenuate them and make the best of ourselves, to devolve the blame upon others, as Adam on his wife, not without a tacit reflection upon God himself. But he that thus covers his sins shall not prosper, Pro 28:13. Job, in this protestation, intimates two things, which were certain evidences of his integrity: - 1. That he was not guilty of any great transgression or iniquity, inconsistent with sincerity, which he had now industriously concealed. In this protestation he had dealt fairly, and, while he denies some sins, was not conscious to himself that he allowed himself in any. 2. That what transgression and iniquity he had been guilty of (Who is there that lives and sins not?) he had always been ready to own it, and, as soon as ever he perceived he had said or done amiss, he was ready to unsay it and undo it, as far as he could, by repentance, confessing it both to God and man, and forsaking it: this is doing honestly.
II.From the charge of cowardice and base fear.
His courage in that which is good he produces as an evidence of his sincerity in it (Job 31:34): Did I fear a great multitude, that I kept silence? No, all that knew Job knew him to be a man of undaunted resolution in a good cause, that boldly appeared, spoke, and acted, in defence of religion and justice, and did not fear the face of man nor was ever threatened or brow-beaten out of his duty, but set his face as a flint. Observe,
1.What great conscience Job had made of his duty as a magistrate, or a man of reputation, in the place where he lived. He did not, he durst not, keep silence when he had a call to speak in an honest cause, or keep within doors when he had a call to go abroad to do good. The case may be such that it may be our sin to be silent and retired, as when we are called to reprove sin and bear our testimony against it, to vindicate the truths and ways of God, to do justice to those who are injured or oppressed, or in any way to serve the public or to do honour to our religion.
2.What little account Job made of the discouragements he met with in the way of his duty. He valued not the clamours of the mob, feared not a great multitude, nor did he value the menaces of the mighty: The contempt of families never terrified him. He was not deterred by the number or quality, the scorns or insults, or the injurious from doing justice to the injured; no, he scorned to be swayed and biassed by any such considerations, nor ever suffered a righteous cause to be run down by a high hand. He feared the great God, not the multitude, and his curse, not the contempt of families.
III.From the charge of oppression and violence, and doing wrong to his poor neighbours. And here observe,
1.What his protestation is - that the estate he had he both got and used honestly, so that his land could not cry out against him nor the furrows thereof complain (Job 31:38), as they do against those who get the possession of them by fraud and extortion, Hab 2:9-11. The whole creation is said to groan under the sin of man; but that which is unjustly gained and held cries out against a man, and accuses him, condemns him, and demands justice against him for the injury. Rather than his oppression shall go unpunished the very ground and the furrows of it shall witness against him, and be his prosecutors. Two things he could say safely concerning his estate: - (1.) That he never ate the fruits of it without money, Job 31:39. What he purchased he paid for, as Abraham for the land he bought (Gen 23:16), and David, Sa2 24:24. The labourers that he employed had their wages duly paid them, and, if he made use of the fruits of those lands that he let out, he paid his tenants for them, or allowed it in their rent. (2.) That he never caused the owners thereof to lose their life, never got an estate, as Ahab got Naboth's vineyard, by killing the heir and seizing the inheritance, never starved those that held lands of him nor killed them with hard bargains and hard usage. No tenant, no workman, no servant, he had, could complain of him.
2.How he confirms his protestation. He does it, as often before, with a suitable imprecation (Job 31:40): "If I have got my estate unjustly, let thistles grow instead of wheat, the worst of weeds instead of the best of grains." When men get estates unjustly they are justly deprived of the comfort of them, and disappointed in their expectations from them. They sow their land, but they sow not that body that shall be. God will give it a body. It was sown wheat, but shall come up thistles. What men do not come honestly by will never do them any good. Job, towards the close of his protestation, appeals to the judgment-seat of God concerning the truth of it (Job 31:35-37): O that he would hear me, even that the Almighty would answer me! This was what he desired and often complained that he could not obtain; and, now that he had drawn up his own defence so particularly, he leaves it upon record, in expectation of a hearing, files it, as it were, till his cause be called.
(1.)A trial is moved for, and the motion earnestly pressed: "O that one, any one, would hear me; my cause is so good, and my evidence so clear, that I am willing to refer it to any indifferent person whatsoever; but my desire is that the Almighty himself would determine it." An upright heart does not dread a scrutiny. He that means honestly wishes he had a window in his breast, that all men might see the intents of his heart. But an upright heart does particularly desire to be determined in every thing by the judgment of God, which we are sure is according to the truth. It was holy David's prayer, Search me, O God! and know my heart; and it was blessed Paul's comfort, He that judgeth me is the Lord.
(2.)The prosecutor is called, the plaintiff summoned, and ordered to bring in his information, to say what he has to say against the prisoner, for he stands upon his deliverance: "O that my adversary had written a book - that my friends, who charge me with hypocrisy, would draw up their charge in writing, that it might be reduced to a certainty, and that we might the better join issue upon it." Job would be very glad to see the libel, to have a copy of his indictment. He would not hide it under his arm, but take it upon his shoulder, to be seen and read of all men, nay, he would bind it as a crown to him, would be pleased with it, and look upon it as his ornament; for,
[1.]If it discovered to him any sin he had been guilty of, which he did not yet see, he should be glad to know it, that he might repent of it and get it pardoned. A good man is willing to know the worst of himself and will be thankful to those that will faithfully tell him of his faults.
[2.]If it charged him with what was false, he doubted not but to disprove the allegations, that his innocency would be cleared up as the light, and he should come off with so much the more honour. But,
[3.]He believed that, when his adversaries came to consider the matter so closely as they must do if they put the charge in writing, the accusations would be trivial and minute, and every one that saw them would say, "If this was all they had to say against him, it was a shame they gave him so much trouble."
(3.)The defendant is ready to make his appearance and to give his accusers all the fair play they can desire. He will declare unto them the number of his steps, Job 31:37. He will let them into the history of his own life, will show them all the stages and scenes of it. He will give them a narrative of his conversation, what would make against him as well as what would make for him, and let them make what use they pleased of it; and so confident he is of his integrity that as a prince to be crowned, rather than a prisoner to be tried, he would go near to him, both to his accuser to hear his charge and to his judge to hear his doom. Thus the testimony of his conscience was his rejoicing.
Hic murus aheneus esto, nil conscire sibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscience innocence.
Those that have kept their hands without spot from the world, as Job did, may lift up their faces without spot unto God, and may comfort themselves with the prospect of his judgment when they lie under the unjust censures of men. If our hearts condemn us not, then have we confidence towards God.
Thus the words of Job are ended; that is, he has now said all he would say in answer to his friends: he afterwards said something in a way of self-reproach and condemnation (Job 40:4, Job 40:5, Job 42:2, etc.), but here ends what he had to say in a way of self-defence and vindication. If this suffice not he will say no more; he knows when he has said enough and will submit to the judgment of the bench. Some think the manner of expression intimates that he concluded with an air of assurance and triumph. He now keeps the field and doubts not but to win the field. Who shall lay any thing to the charge of God's elect? It is God that justifies.
Historical interpretation
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“If my land has ever cried out against me, or if its furrows have wept together.” Therefore, neither the land cries out nor weeps. What does he mean? Certainly the land does not really groan, but inanimate beings perceive injustices. As the prophet asserts, “The earth stood up and shuddered.” Now the earth moans every time we make an unjust use of its fruits.
Let us hear what is said in the voice of blessed Job: If my land cries out against me, and its furrows weep together with it, if I have eaten its fruits without payment. For the land cries out against its possessor when the Church justly murmurs against its pastor. Its furrows also weep if the hearts of hearers, which have been plowed by the preceding fathers with the voice of preaching and the vigor of rebuke, see something to mourn in the life of their pastor. The good possessor does not eat the fruit of this land without payment, because the discerning pastor invests the talent of the word, lest he take the payment of sustenance from the Church to his own damnation. For we eat the fruits of our land with payment when, receiving ecclesiastical support, we labor in preaching.
52. For what is it for the ‘land to cry,’ for ‘the furrows to weep,’ and to have ‘eaten one’s own fruits buying them?’ To whom is it necessary to buy what is his own? who has heard ‘the land crying?’ Who has seen ‘the furrows weeping?’ And whereas the furrows of the land are always of the land, why is it that by a separate declaration it is both said that the land did not cry, and that the furrows thereof did not weep along with it? For whereas a furrow of the earth is nothing else but earth, it does not need the accounting of much difference, that he adds; And along with it the furrows thereof weep. In which same point because the order of the history falls to the ground, the mystical meaning displays itself to us, the doors as it were being now set open. As though it exclaimed in plain speech; ‘Whereas ye know that the reasonableness of the letter has dropped dead, doubtless it remains that ye should fall back to me without misgiving. For every one who either by private right rules a domestic household, or for the common advantage is set over faithful multitudes, herein that he possesses the rights of government over the faithful committed to him, what else does he but hold the land to cultivate it? Since it is for this end that each individual is advanced above the rest, by Divine distribution, that the mind of those under him, like land subdued, may be made fruitful by the seed of his preaching. But ‘the land crieth against’ its possessor, if it chance that against him, who is set at the head, either a private family, or Holy Church utters any just murmur. Since for ‘the land to cry,’ is for those under charge to grieve with reason against the injustice of him who rules them; where it is rightly subjoined, And along with it the furrows thereof weep. For the land even when not cultivated by any works generally produces something of sustenance for the service of man, but when ploughed it bears fruits to superabundance. And there are some persons, who ‘not being cleft by any ploughshare of reading, or any of exhortation, do yet of themselves produce some good things, though but the least, like land not yet ploughed up. But there are some who for always hearing and retaining, applying themselves to holy preachings and meditations, as it were cleft with a kind of ploughshare of the tongue, as to the former hardness of the heart, receive the seed of exhortation, and by the furrows of voluntary chastening render the fruits of good practice. But it is very often the case that those who are set at the head do things unjust, and it comes to pass that the very persons injure those under them, who were bound to do them good. Which when uninstructed persons see, being enraged they murmur against their ruler, and yet do not by sympathy grieve violently for their neighbours. But when these who are already broken in pieces by the plough of reading, and dressed for the fruitage of practice, see innocent persons borne down even in the least things, they are forthwith turned by sympathy to tears of sorrow, because they bewail as their own the things that their neighbours suffer unjustly. For the perfect, whereas they are ever affected with regard to what is spiritual, are taught to lament for the bodily hurts of others, so much the more in proportion as they are now instructed not to lament for their own. And so every one who is set in authority, if he executes what is bad in the case of those under him, ‘the earth crieth against him and the furrows weep,’ because against his injustice the uninstructed peoples indeed break out in accents of murmuring, while all the perfect severally chasten themselves in tears for his wicked practice, and for what the inexperienced cry out and do not grieve, those under authority of a more tried life bewail and hold their peace. And so for ‘the furrows to bewail along with the land crying out,’ is by that thing whereas the multitude of the faithful complains with justice against the ruler, for persons of a more fruitful life to be brought to tears of sorrow. Thus the furrows are both of the earth, and yet are distinguished from the term of ‘the earth,’ because those in Holy Church, who cultivate their mind with the labour of holy meditation, are as much better than the rest of the faithful, in proportion as by the seeds received they render more abundant fruits of deeds. And there are some who being set over holy peoples obtain the payments of livelihood by the bountifulness of the Church, but do not pay the ministrations of exhortation that are due. In opposition to whom the example of the holy man is yet further subjoined aright.
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Summary
Job 31:38 is a profound declaration within Job's final, comprehensive defense of his integrity, where he asserts his blamelessness concerning his land and agricultural practices. Through vivid personification, Job claims that even the earth itself, with its cultivated furrows, would not bear witness against him for any injustice, exploitation, or illicit gain related to his property, thereby underscoring the profound and all-encompassing nature of his righteousness before God and humanity.
Context
Literary Context
Job 31 serves as the climactic conclusion to Job's extensive self-defense and his final response to his friends before God's direct intervention. It is meticulously structured as a solemn oath of purgation, a detailed catalog where Job systematically lists various sins he has not committed, inviting divine judgment upon himself if he is found guilty of any. This chapter covers a broad spectrum of ethical and moral conduct, encompassing personal purity (e.g., Job 31:1-4), social justice toward servants and the poor (e.g., Job 31:13-23), and spiritual fidelity against idolatry (e.g., Job 31:24-28). Verses 38-40 specifically address integrity in land ownership and agricultural practices, forming a distinct segment within this comprehensive catalog of blamelessness. By including this, Job demonstrates that his righteousness was not merely confined to personal piety or religious ritual but extended to the practical, economic, and social spheres of life, even to his dealings with the very ground he cultivated and the laborers who worked it. This final assertion underscores the holistic nature of his claimed innocence.
Historical & Cultural Context
In ancient Near Eastern societies, land was far more than mere property; it was the foundational element of identity, livelihood, social standing, and often, ancestral inheritance deeply tied to family and covenantal blessings. Agricultural practices were central to survival and prosperity, making fair dealings concerning land, crops, and laborers paramount for societal stability. Laws regarding land ownership, such as those against moving boundary markers (e.g., Deuteronomy 19:14) or exploiting the poor and vulnerable in harvesting (e.g., Leviticus 19:9-10), were crucial for maintaining social order and justice within the community. Job's assertion that his "land" and "furrows" would not "cry" or "complain" against him speaks directly to a societal context where land disputes, unjust acquisition, or exploitation of agricultural workers were serious offenses carrying significant moral and legal weight. His claim implies that he had not seized land unjustly, failed to pay fair wages to those who worked it, or misused its produce, reflecting a profound commitment to justice in a vital economic sector.
Key Themes
Job 31:38 contributes significantly to several overarching themes within the book of Job and broader biblical theology. It highlights Integrity in Land Management, portraying Job's ethical conduct as so thorough that even the inanimate land would attest to his righteousness. This extends the concept of Comprehensive Righteousness, demonstrating that true integrity encompasses every sphere of life—personal, social, and economic—not just religious observance. The powerful personification of the land "crying" or "complainin" against injustice reinforces the theme of Divine Witness to Injustice, echoing the biblical idea that God is attentive to all forms of wrongdoing, even those that might seem hidden or only affect property, as seen when Abel's blood cries out from the ground in Genesis 4:10. Furthermore, it underscores the biblical principle of Stewardship and Justice over creation, implying that human actions have consequences that can "offend" even the natural world, and that the land itself can bear testimony to how it has been treated. This verse implicitly connects to the understanding that the land is not merely human property but ultimately belongs to God, and humans are stewards of it (Leviticus 25:23). Job's declaration is a testament to his belief in a God who sees and judges all deeds, even those concerning the very earth.
Exposition and Analysis
Key Word Analysis
This term (H127, אֲדָמָה) refers to soil, earth, or ground, often specifically cultivated land or country. Derived from a root meaning "red," it can evoke the color of fertile earth. In this context, it represents Job's agricultural property, the fields he owns and cultivates. The personification of this "land" as capable of "crying" against him powerfully conveys the idea that if he had committed any injustice related to his property—such as dishonest acquisition, exploitation of its resources, or mistreatment of those who worked it—the very ground would bear witness to his transgression.
This verb (H2199, זָעַק) denotes a loud outcry, a shriek, or a desperate plea, often in response to distress, danger, or oppression. It can also signify a public announcement or a call for assembly. When attributed to the land, it vividly portrays the anguish and protest the earth itself would express if Job had been unjust. This "cry" implies an appeal to a higher authority, ultimately God, for intervention and justice against a wrong committed.
This verb (H1058, בָּכָה) primarily means "to weep" or "to bemoan," often implying lamentation with tears. While it can denote a mournful cry, in parallelism with "cry" (zâʻaq), it underscores a deep-seated grievance or a sorrowful protest. Here, it signifies that the furrows, representing the cultivated and productive aspects of the land, would express a profound sense of injury or injustice against Job's actions, emphasizing the thoroughness of his claimed blamelessness in his agricultural dealings.
Verse Breakdown
"If my land cry against me"
This opening clause establishes a hypothetical condition, setting the stage for Job's solemn oath. The "land" (ʼădâmâh) refers specifically to Job's cultivated fields and property, the source of his wealth and livelihood. The powerful personification of the land "crying" (zâʻaq) against Job vividly portrays the depth of his claimed innocence. It suggests that if he had committed any injustice related to his land—such as illegal acquisition, failure to pay for its produce, or exploitation of those who worked it—the very ground would bear witness and voice a protest against him, appealing to divine justice.
"or that the furrows likewise thereof complain;"
This second clause parallels and intensifies the first, extending the scope of Job's integrity. "Furrows" (telem) refers to the grooves made by a plow, representing the cultivated, productive aspect of the land and, by extension, the agricultural labor itself. The "furrows" "complaining" (bâkâh) reinforces the personification, indicating that every minute detail of his agricultural enterprise, down to the very marks of cultivation, would attest to his blamelessness. It implies that he had not caused the land or its workers to suffer under his hand, demonstrating a profound commitment to justice in every aspect of his stewardship. The word "likewise" (yachad) emphasizes the unity of the land and its furrows in this potential accusation, underscoring the comprehensive nature of Job's claim.
Literary Devices
The most prominent literary device in Job 31:38 is Personification. Job attributes human actions and emotions—"cry" and "complain"—to inanimate objects: his "land" and its "furrows." This device is highly effective in conveying the profound depth of Job's integrity. By imagining the earth itself as a sentient witness capable of accusing him, Job emphasizes that his righteousness is not merely external or superficial but extends to the very core of his dealings, even with the silent elements of creation. This hyperbole underscores his conviction that he has committed no hidden injustice, for even the ground would expose him. The use of Metonymy is also present, as "furrows" stand in for the entire agricultural process or the cultivated fields themselves, further broadening the scope of Job's claim of blamelessness to encompass all aspects of his land management and the labor associated with it.
Theological and Thematic Connections
Job's assertion in 31:38 resonates deeply with biblical theology concerning justice, creation, and human accountability. It highlights the principle that God's concern for righteousness extends beyond human-to-human interactions to encompass humanity's relationship with the created order. The land, often depicted as a living entity in covenant with God and humanity, is sensitive to human sin, capable of being defiled and even "vomiting out" its inhabitants due to their iniquity (e.g., Leviticus 18:25). Job's claim thus taps into the profound biblical understanding that injustice has cosmic repercussions, affecting not only people but the very ground beneath their feet. It underscores divine omniscience and omnipresence, implying that no act, however seemingly private or related to property, escapes God's notice or the potential "testimony" of creation itself. This verse powerfully portrays a God who is intimately concerned with how humanity stewards His creation and treats its resources.
Reflection and Application
Job 31:38 challenges believers to cultivate a comprehensive integrity that extends to every sphere of life, including our economic dealings, our use of resources, and our relationship with the environment. It calls us to consider whether our actions in business, land management, or personal consumption are conducted with such fairness and justice that even the "land" or resources we interact with would not "cry out" against us. This verse prompts us to reflect on our stewardship, not just as a matter of environmental policy, but as a deeply spiritual and ethical commitment rooted in the understanding that all creation ultimately belongs to God and bears witness to our conduct. It encourages a life lived with a profound awareness of divine oversight, where our private and public actions are consistent with a pursuit of righteousness, ensuring that our "furrows" (our work, our investments, our possessions, our impact on the world) bear testimony to our integrity rather than our injustice. Our integrity, like Job's, should be so thorough that even the silent elements of creation would affirm our blamelessness.
Questions for Reflection
FAQ
What does Job mean by the "land crying" or "furrows complaining"?
Job is employing vivid personification, a powerful literary device where human qualities or actions are attributed to inanimate objects. He doesn't literally mean his land has vocal cords. Instead, he's using hyperbole to emphasize the absolute purity of his dealings concerning his property. If he had committed any injustice—such as illegally acquiring land, exploiting its workers, or failing to pay for its produce—he implies that the injustice would be so egregious that even the silent earth itself would bear witness against him and voice a protest to God. This echoes biblical themes where creation itself can react to human sin, as seen when Abel's blood cries out from the ground in Genesis 4:10. It underscores Job's belief that his integrity was so complete that no aspect of his life, not even his relationship with the physical world, could accuse him.
How does this verse relate to modern ethical concerns, like environmental justice or fair labor practices?
While Job lived in an ancient agrarian society, the underlying principles of Job 31:38 are remarkably relevant today. Job's concern for the "land" and its "furrows" can be broadly applied to our modern understanding of environmental stewardship and economic justice. His assertion challenges us to consider:
The verse serves as a timeless call to holistic integrity, recognizing that our actions have far-reaching consequences and are observed by God.
Christ-Centered Fulfillment
Job's impassioned defense in 31:38, where he declares his perfect integrity even in his relationship with the land, ultimately points to the only one who lived a life of absolute and unblemished righteousness: Jesus Christ. While Job strove for and largely achieved human integrity, he remained a fallen man, needing a redeemer. Jesus, however, is the ultimate steward of creation, through whom and for whom all things were created and sustained (Colossians 1:16-17). His life was one of perfect justice and compassion, where no "land" or "furrow" could ever cry out against him, for he committed no sin (1 Peter 2:22) and always did what was pleasing to the Father (John 8:29). He perfectly exemplified the care for the poor and marginalized that Job aspired to (e.g., Matthew 25:31-46) and upheld the sanctity of every aspect of life, including the natural world. In Christ, the groaning of creation under the weight of sin (Romans 8:22) finds its ultimate hope, as he inaugurates a new creation where all things are made right and justice reigns supreme (Revelation 21:1-5). Believers, through faith in Christ, are imputed with his perfect righteousness, fulfilling the comprehensive integrity that Job so earnestly sought, and are empowered by the Spirit to live lives that reflect this new reality, striving to be good stewards of all that God has entrusted to them, so that even their "land" and "furrows" would give glory to God.