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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.
53. For to ‘eat the fruit of the land without money’ is to receive indeed our charges from the Church, but not to yield to that Church the price of preaching. Of which same preaching it is said by the voice of the Creator, Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. [Matt. 25, 27] And so he ‘eats the fruits of the earth without money,’ who receives the Church’s benefits for the service of the body, but does not pay to the people the ministry of exhortation. What do we pastors say to these things, who while we are the forerunners of the Advent of the Strict Judge, take upon us the function of a herald indeed, but devour the Church’s supplies with dumb mouths? We exact all that is owed to our own body, but we do not pay back what we owe to the soul of those committed to our charge. Mark how the holy man, tied down by so many pledges in this world, in the midst of numberless employments, was free for the pursuit of preaching. And he never ‘ate the fruits of the earth without money,’ because surely he paid back the word of good warning to those under his charge, from whom he received the fruit of bodily serving. For this every one who is set over the people owes to Almighty God, he who is set over many, and he who is set over a smaller number, that he should in such sort exact the due ministration from those subject to him, that he may himself mind with heedful regard what of warning he at all times owes. For all we who subject to the appointment of the Creator are joined amongst ourselves by a vicarious ministry in obedience to our true Lord, what else are we but servants to one another? Whereas, then, he who is subordinate serves in obeisance, assuredly it remains that he who is set over him should serve to the word. Whereas he who is subordinate yields obedience to orders, it is required that he who is at the head should bestow the care and concern of solicitude and of pity. And so it comes to pass, that whilst we studiously endeavour to serve one another now by charity, we may one day rule together with the true Lord in common rejoicing. But there are some, who herein, that they discharge the office of preaching, grudge others the good that they have, and so do not any longer have it in a true sense. To whom it is rightly said by James, But if ye have bitter envying among yourselves, and strife in your hearts, this wisdom descendeth not from above, but is earthly, sensual, devilish. [James 3, 14. 15.] Hence here also when it is said, If I have eaten the fruits thereof without money, it is rightly subjoined;
Or have afflicted the soul of the tillers thereof.
54. For they are the ‘tillers’ of the land, who, being placed in a lower situation, with what earnestness they are able, with the best practice that they can, cooperate in the grace of preaching to the instructing of Holy Church. Which same ‘husbandmen of this land’ not to afflict, is this, viz. not to envy their labours; that the ruler of the Church, while he vindicates to himself alone the right of preaching, should not, by envy gnawing him, gainsay others also that preach in a right way. For the religious mind of the pastor, because it seeks not its own glory but the glory of the Creator, desires to have all that it does aided by all persons. For the faithful preacher wishes, if it might be brought to pass, that the truth which he is not able to give utterance to alone, the mouths of all should sound out. Whence when Joshua would have withstood the two who remained in the camp and prophesied, it is rightly said by Moses, Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them! [Numb. 11, 29] For he was willing for all to prophesy, in that he envied not others the good that he had. Thus because blessed Job introduced all those things as under suspension, and if he had not done them, binds himself with the sentence of cursing.
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Summary
Job 31:39 serves as a profound declaration within Job's final, comprehensive defense of his integrity, where he vehemently denies two severe transgressions concerning land and its produce: the unjust acquisition of agricultural yield without proper compensation, and the far more heinous act of causing the death of landowners for personal gain. This verse powerfully underscores Job's unwavering commitment to economic justice and the sanctity of human life, standing as a compelling testament to his righteousness amidst immense suffering and baseless accusations.
Context
Literary Context
Job 31 functions as the climactic and most extensive self-vindication in Job's series of speeches, representing his final, passionate oath of purgation before God and his accusers. Having exhausted his arguments and appeals, Job systematically reviews various categories of potential sin, invoking severe curses upon himself if he has committed any of the transgressions he lists. This chapter is meticulously structured as a comprehensive defense, moving from personal purity (e.g., integrity regarding lust, Job 31:1-4) to social justice (e.g., treatment of servants, Job 31:13-15), idolatry (e.g., worship of the sun or moon, Job 31:26-28), hospitality, and finally, integrity in land dealings and public confession (e.g., hiding sin, Job 31:33-34). Job 31:39 specifically falls within the concluding section (vv. 38-40) where Job addresses his conduct concerning his land and its produce, emphatically denying any form of exploitation or violence connected to his property, thereby emphasizing the comprehensive scope of his moral uprightness and his adherence to the highest standards of justice.
Historical & Cultural Context
In the ancient Near East, land was far more than mere property; it was the fundamental source of livelihood, identity, and inheritance, inextricably linked to family legacy, social status, and economic security. Agricultural produce formed the bedrock of the economy, sustaining individuals and communities. Consequently, any injustice related to land—such as taking produce without payment or, even worse, dispossessing or killing landowners—was considered an egregious offense with devastating social and economic ramifications. Such acts directly violated communal norms and divine laws designed to protect the vulnerable, ensure equitable distribution of resources, and maintain social stability. Job's emphatic denial of these specific sins highlights the prevailing understanding of justice, property rights, and the sanctity of life within his society, reflecting principles found in the broader biblical tradition concerning fair dealings and the protection of the poor and the land itself, as articulated in passages like Deuteronomy 19:14 (against moving boundary markers) and Leviticus 25:23 (the land belongs to God and is not to be sold permanently).
Key Themes
This verse powerfully contributes to several overarching themes within the Book of Job and broader biblical theology. Firstly, it underscores Economic Justice and Integrity, as Job explicitly denies theft and exploitation of agricultural resources, affirming the critical importance of fair dealings and respect for property rights. This principle resonates throughout wisdom literature and the Law, emphasizing that righteousness extends to all economic interactions (e.g., Proverbs 11:1). Secondly, it highlights the Sanctity of Life, particularly in the second clause, where Job denies causing death for material gain. This aligns with the foundational biblical prohibition against murder found in the Decalogue (Exodus 20:13) and underscores the supreme value God places on human life. Thirdly, Job's comprehensive self-examination and his willingness to invite divine retribution if found guilty emphasize Personal Accountability and his profound conviction that God is a righteous and omniscient Judge who sees and knows all actions, a central theme in the book's exploration of divine justice, human suffering, and the nature of true piety (e.g., Proverbs 15:3).
Exposition and Analysis
Key Word Analysis
While often translated as "strength" or "power," H3581 (kôach) here is used figuratively to denote the "produce" or "yield" of the land, emphasizing its capacity to provide sustenance and wealth. Job's denial of eating these "fruits" without payment signifies his commitment to not unjustly acquiring or consuming the agricultural output that rightfully belonged to others, whether through direct theft, exploitation of laborers, or unfair dealings.
H3701 (keçeph) literally means "silver" but by implication refers to "money" or "price." The phrase "without money" therefore directly indicates a lack of proper compensation or payment. This highlights Job's adherence to equitable economic practices, ensuring that he did not deprive the rightful owner of their due, thereby upholding principles of fair exchange and respect for property.
H5315 (nephesh) is a broad term referring to a "breathing creature," "vitality," "soul," or "person." In the context of "cause... to lose their life," it powerfully denotes the act of causing death, extinguishing the very vitality of a person. Job's denial of taking a "life" for material gain underscores his profound respect for human existence and his abhorrence of the gravest sin—murder—especially when motivated by covetousness for land or property.
Verse Breakdown
"If I have eaten the fruits thereof without money"
This clause represents Job's denial of any form of economic exploitation or theft related to agricultural produce. It speaks to his integrity in business and land dealings, asserting that he never unjustly acquired or consumed the yield of the land without providing proper, fair compensation. This demonstrates his commitment to honest transactions and respecting the labor and property rights of others, even in the smallest agricultural exchanges.
"or have caused the owners thereof to lose their life"
This second, more severe clause, constitutes Job's vehement denial of murder or actions that directly led to the death of landowners. Such a heinous act would typically be motivated by extreme covetousness, aiming to seize their property or eliminate rivals. Job's denial of this transgression underscores his profound respect for human life and his abhorrence of violence for material gain, illustrating that his integrity extended to the most extreme moral boundaries, upholding the sanctity of life above all material wealth.
Literary Devices
Job 31:39, as an integral part of Job's final defense, prominently employs the Oath of Purgation, a legal-rhetorical device where Job systematically lists potential sins and invites divine judgment or a curse upon himself if he is found guilty. This entire chapter is a masterclass in this device, emphasizing Job's profound confidence in his innocence and his willingness to submit to divine scrutiny. The verse also utilizes effective Parallelism by juxtaposing two related but escalating transgressions: economic injustice (eating without payment) and the ultimate violation of life (causing death). This structure highlights the comprehensive nature of Job's integrity, demonstrating his innocence regarding both lesser economic misdeeds and the gravest sin of murder. The language itself is direct, declarative, and solemn, characteristic of Legal Language, as Job presents his case as if in a courtroom before God, appealing to the divine arbiter. The implicit Hyperbole in Job's willingness to swear to such extreme denials further underscores his unwavering conviction and the depth of his moral character.
Theological and Thematic Connections
Job 31:39 profoundly connects to the biblical emphasis on justice, integrity, and the sanctity of life. Job's denial of taking produce without payment aligns with the Mosaic Law's regulations against theft and exploitation, ensuring fair dealings and protecting the vulnerable in society. His vehement rejection of causing death for land acquisition echoes the sixth commandment, affirming that human life is sacred and inviolable, never to be sacrificed for material gain. This verse highlights that true righteousness extends beyond ritual observance or personal piety to encompass ethical conduct in economic and social spheres, reflecting God's own character as a just and righteous judge who upholds the cause of the oppressed. Job's integrity, even in the face of immense suffering, serves as a powerful testament to the possibility of living a life pleasing to God, a life grounded in deep moral conviction and a profound respect for both divine law and human dignity.
Reflection and Application
Job 31:39 challenges believers to a profound level of self-examination regarding their own economic practices and their respect for human life and dignity. In a world often driven by unchecked profit, material acquisition, and competitive advantage, Job's unwavering commitment to justice—even concerning agricultural produce and land ownership—serves as a timeless and convicting call to integrity. We are called to conduct our business and personal affairs with unimpeachable honesty, fairness, and a deep respect for others' property, labor, and livelihood. This means ensuring that our pursuit of gain never comes at the expense of another's well-being, their rightful compensation, or, God forbid, their very life. This verse reminds us that true righteousness is not merely about avoiding overt, egregious sins but about cultivating a heart that values justice, compassion, and human dignity above all material wealth. It prompts us to critically consider how our economic decisions and aspirations impact others, especially the vulnerable, and to strive for practices that consistently honor God and reflect His righteous character in every transaction and interaction.
Questions for Reflection
FAQ
Why is Job so emphatic about these specific sins related to land and life?
Job's emphatic denial of these specific sins underscores their immense gravity in ancient Near Eastern society and his commitment to comprehensive integrity. Land was the primary source of wealth, identity, and survival, making land-related injustices particularly devastating to individuals and families. Taking produce without payment was a direct form of theft and economic exploitation, directly harming a neighbor's livelihood and violating communal trust. Causing owners to lose their life for land was the ultimate act of covetousness and violence, a direct violation of the sanctity of life and an egregious breach of divine law. By denying both the lesser (economic exploitation) and the greater (murder for gain) offenses, Job demonstrates the profound depth of his moral character and his adherence to the highest standards of justice, which he believed God required. This also serves as a powerful counter to the implicit accusations of his friends, who suggested he must have committed such hidden sins to warrant his suffering, as seen in passages like Job 22:6-9.
How does Job 31:39 relate to modern economic ethics and social justice?
While the specific context of Job 31:39 is an ancient agrarian society, the underlying principles are profoundly relevant to modern economic ethics and social justice. "Eating fruits without money" translates to any form of unjust gain, exploitation of labor, fraud, or taking unfair advantage of others in financial dealings. This includes practices such as wage theft, unfair contracts, predatory lending, engaging in business practices that harm the environment, or exploiting vulnerable communities for profit. "Causing owners to lose their life" extends beyond literal murder to any corporate or economic decision that knowingly leads to the severe suffering, illness, or death of individuals for financial gain, such as maintaining unsafe working conditions, polluting environments, or developing unethical products. The verse calls us to pursue economic systems and personal practices that prioritize human dignity, fairness, and the sanctity of life over unchecked profit, echoing biblical calls for justice for the poor and oppressed found in passages like Amos 5:24.
Christ-Centered Fulfillment
While Job's integrity in Job 31:39 stands as a truly remarkable testament to human righteousness and moral conviction, it ultimately points beyond itself to the perfect and complete righteousness found only in Jesus Christ. Job, though innocent of the specific charges leveled against him, was nonetheless a sinner in need of a redeemer, and his suffering, while not directly punitive for these specific sins, highlighted the universal human condition of vulnerability and the profound need for a perfect mediator. Christ, however, perfectly fulfilled all righteousness, never "eating the fruits thereof without money" nor ever "causing the owners thereof to lose their life" in any unjust or exploitative way. He lived a life of absolute and flawless integrity, upholding every aspect of God's Law, not for personal gain but for the glory of God and the salvation of humanity. His life was the perfect embodiment of divine justice and sacrificial love, culminating in His ultimate sacrifice on the cross, where He, the innocent and righteous one, "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Through His perfect obedience and atoning death, Christ paid the full price for all our economic injustices, our violations of life's sanctity, and every sin, offering us forgiveness and the precious gift of His own flawless righteousness. This enables us, by His Spirit, to live lives of integrity, reflecting the very justice and mercy He embodied (Philippians 2:8). He is the true and ultimate Lamb of God, who came not to take life unjustly, but to give it abundantly and eternally (John 10:10).