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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
Two Centuries of 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.
He did not say, my eyes, but, my heart; I never allowed, he says, my thoughts to become corrupted, or my body either. This is exactly what Christ says: “He who has cast his glance upon a woman to desire her has already committed adultery in his heart.”
18. Though it sometimes happens that the sin of fornication is not at all different from the guilt of adultery, seeing that Truth saith; Whoso looketh on a woman to lust after her, hath already committed adultery with her in his heart. [Matt. 5, 28] (For whereas an adulterer is called by the Greek word, ‘moechus,’ whilst not another man’s wife but a woman is forbidden to be looked at, ‘Truth’ openly shows that by the mere look alone, when only one that is unmarried is vilely lusted after, adultery is perpetrated.) Yet generally speaking the thing is differenced according to the situation or order of the person lusting, that is to say in this way, that purposed concupiscence in like sort defiles one in sacred orders, as the sin of adultery defiles that other. Nevertheless in persons not dissimilar, the same guilt of lust is made different, in whose case that the sin of fornication is distinguished from the guilt of adultery, the tongue of the great Preacher bears witness, who asserts amongst the rest, saying, Neither fornicators, nor idolaters, nor adulterers—shall inherit the kingdom of heaven. [1 Cor. 6, 9] For whereas he subjoins sentence to severally distinguished guilt, he shows how very greatly it differs from itself. By this then that is spoken, If my heart hath been deceived by a woman, the holy man is proved not even to have entertained a thought connected with the defilement of fornication. But by this that he adds; Or if I have laid wait at my neighbour’s door, he openly makes known that he was clear of the guilt of adultery. But perchance a person may say to this, ‘What does the holy man assert extraordinary about himself, if he did preserve himself clear not only from the guilt of adultery, but likewise from the defilement of fornication?’ But we rate these things at little, if we fail to consider the times of his virtuous achievements. For there had not as yet gone forth for the restraining of the flesh the stricter monitorship of revealed grace, which not only blames wantonness of the body, but also of the heart. There had not as yet gone forth the excellencies of chastity of numbers living in continence as patterns for our imitation, yet did blessed Job afford examples of purity, which he had not received. But by numbers even now after the prohibition of God there is impurity of the flesh committed. Accordingly it ought to be inferred from hence, seeing that so great an offence now even after the commandment is perpetrated in heavy matters, with what great praiseworthiness was abstinence kept before in heavy matters. And if he ever had done this thing, he prays for that sin to be turned into punishment to him.
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Summary
Job 31:9 serves as a profound declaration within Job's extensive oath of purgation, where he passionately asserts his blamelessness before God and his accusers. In this verse, Job specifically denies any transgression related to sexual impurity or covetous intent against his neighbor, affirming that his heart has neither been led astray by illicit desire for another woman nor has he plotted to violate the sanctity of a neighbor's marriage or household. This statement powerfully underscores his profound commitment to both personal fidelity and communal respect, presenting his life as a testament to blameless conduct rooted in the integrity of his inner being, anticipating a righteousness that extends beyond outward actions to the very core of one's desires.
Context
Literary Context
Job 31:9 is an integral component of Job's final and most comprehensive defense, often termed his "oath of purgation" or "negative confession," which spans from Job 31:1 to Job 31:40. In this extended monologue, Job systematically enumerates various sins he claims he has not committed, invoking a conditional curse upon himself if his assertions are found to be false. This specific verse follows Job's declaration of a covenant with his eyes to avoid lustful glances (Job 31:1) and his commitment to honest dealings and fair treatment of his servants (Job 31:5-8). The chapter's recurring "If... then let..." structure functions as a solemn legal challenge, where Job presents his life as irrefutable evidence of his righteousness, directly refuting the underlying premise of his friends' arguments that his immense suffering must be a consequence of hidden sin. He is, in essence, putting his life on trial before God, confident in his integrity.
Historical & Cultural Context
The practice of an "oath of purgation" was a well-established legal and religious custom in the ancient Near East, serving as a mechanism for individuals to clear their name in the absence of witnesses or direct evidence. By invoking a conditional curse upon oneself, the oath-taker placed their fate in the hands of the deity, trusting that their innocence would be affirmed by the absence of the threatened calamity. In Israelite society, as profoundly reflected in the Mosaic Law, the sanctity of marriage, family, and private property was held in the highest regard. Adultery was considered an extremely grave offense, punishable by death (Leviticus 20:10), and the act of coveting a neighbor's wife or possessions was explicitly forbidden as a foundational moral principle (Exodus 20:17). Job's denial in this verse, therefore, is not merely a personal claim but a public affirmation of his adherence to the highest moral and societal standards of his era, demonstrating his profound respect for divine law and the established communal order. His oath would have been understood by his contemporaries as a serious and binding declaration.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it highlights Sexual Purity and Fidelity, emphasizing that true righteousness extends beyond outward actions to the inner inclinations of the heart, a principle later echoed by Jesus in Matthew 5:28. Job's denial of being "deceived by a woman" speaks to the integrity of his desires and intentions, not merely his deeds. Secondly, it underscores Respect for the Neighbor's Household and Marriage, as "laying wait at my neighbour's door" implies a premeditated violation of domestic peace and marital sanctity, directly reflecting the spirit of the commandments against adultery and coveting. This demonstrates a deep regard for the well-being and boundaries of others. Finally, and most profoundly, Job's defense champions the theme of Integrity of Heart and Action. His insistence that his moral uprightness stems from a pure and undivided heart, rather than mere external conformity, anticipates the prophetic call for internal righteousness (Jeremiah 31:33) and the New Testament emphasis on the transformation of the inner person (Romans 12:2). Job's suffering, in his view, cannot be attributed to a failure of this deep-seated integrity.
Exposition and Analysis
Key Word Analysis
This term, often translated as "heart," encompasses far more than just the physical organ. In Hebrew thought, the lêb is the seat of intellect, emotion, will, and moral character—the very core of one's being. When Job declares, "If mine heart have been deceived," he is asserting that his innermost desires, thoughts, and intentions, the very wellspring of his moral choices, have remained pure and un corrupted by illicit desires. This emphasizes that his integrity is not merely external but deeply rooted in his inner self.
Derived from a primitive root meaning "to open" or "make roomy," this verb figuratively means to be simple, gullible, or, in a sinister sense, to be deluded, enticed, or seduced. In the context of Job 31:9, it specifically refers to being lured or enticed into illicit sexual desire or action. Job's denial signifies that his heart was never swayed or led astray by a woman into infidelity, indicating a strong internal resistance to temptation and a steadfast commitment to marital purity.
This primitive root conveys the action of lurking, ambushing, or lying in wait, typically with a malicious, predatory, or deceptive intent. When Job states, "or if I have laid wait at my neighbour's door," he is denying any deliberate, calculated act of covetousness or plotting against a neighbor's spouse or household. This term powerfully emphasizes that his blamelessness extends beyond merely refraining from the act of adultery to actively rejecting any premeditated thought, scheme, or clandestine effort to violate his neighbor's domestic peace or marital sanctity.
Verse Breakdown
"If mine heart have been deceived by a woman"
This clause addresses the internal dimension of sexual purity and fidelity. Job asserts that his inner being—the core of his desires, affections, and moral will—has not been led astray, enticed, or seduced into lustful thoughts or intentions concerning a woman with whom he should not be involved. This declaration goes beyond merely abstaining from the physical act of adultery; it speaks to the purity of his motivations and the integrity of his heart. It sets an exceptionally high standard, acknowledging that sin often originates in the heart before manifesting in outward actions, a principle that resonates throughout biblical wisdom literature.
"or [if] I have laid wait at my neighbour's door;"
This second clause speaks to the external, premeditated act of violating a neighbor's marital or domestic sanctity. "Laying wait at my neighbour's door" vividly portrays a deliberate, clandestine, and predatory action aimed at gaining illicit access to or seducing a neighbor's wife, or perhaps even plotting against their household in a broader sense of covetousness or harm. Job denies any such malicious intent or action, affirming his profound respect for the boundaries and integrity of his neighbor's family and property, aligning perfectly with the spirit of the Decalogue's prohibitions against adultery and coveting. This emphasizes his commitment not only to personal purity but also to social justice and neighborly love.
Literary Devices
Job 31:9 employs several potent literary devices that amplify its meaning and impact within Job's larger defense. The verse is part of a comprehensive Conditional Oath or "oath of purgation," a legal and rhetorical structure where Job systematically states "If I have done X, then let Y happen to me." This structure functions as a solemn legal challenge, invoking divine judgment as a witness to his innocence, thereby underscoring the gravity and sincerity of his claims. The use of "heart" (Metonymy) to represent Job's inner desires, intentions, and moral center is significant, emphasizing that his righteousness is not merely external conformity but deeply rooted in his character and the very core of his being. Furthermore, the phrase "laid wait at my neighbour's door" is a vivid Imagery or Metaphor, painting a clear picture of clandestine, predatory behavior. This powerful imagery highlights the deliberate and malicious nature of the sin Job denies, conveying the depth of his commitment to respecting the sanctity of others' relationships and homes, and underscoring his blamelessness even in thought and intent.
Theological and Thematic Connections
Job 31:9 resonates deeply with the broader biblical emphasis on internal purity and the sanctity of covenant relationships. Job's self-declaration anticipates the prophetic call for a new heart and spirit, where righteousness flows from a transformed inner being rather than mere external conformity to law. It affirms that God's concern extends beyond outward actions to the very thoughts and intentions of the human heart, laying a foundational principle for New Testament teachings on the spiritual nature of sin and righteousness. This verse serves as a powerful reminder that true holiness involves guarding one's desires and intentions, not just one's deeds, and that respect for others' relationships and property is a fundamental expression of love and justice, reflecting the very character of God. Job's integrity, though human, points to a divine standard of comprehensive purity.
Reflection and Application
Job's bold declaration in Job 31:9 challenges us to examine the depth of our own integrity, particularly in areas of sexual purity, relational fidelity, and respect for others' boundaries. It calls us to move beyond a superficial understanding of morality that focuses only on outward actions, urging us to cultivate a heart that is truly pure in its desires and intentions. In a world often characterized by fleeting commitments, blurred moral lines, and the pervasive temptation of illicit desires, Job's unwavering commitment to fidelity and respect for his neighbor's household stands as a powerful testament to enduring virtues. This verse reminds us that true righteousness is holistic, encompassing both our private thoughts and our public conduct, and that genuine love for God is reflected in our love and respect for our neighbor. It prompts us to consider how diligently we guard our hearts against enticement and how faithfully we uphold the sanctity of marriage and family, both our own and others', recognizing that our inner world significantly shapes our outer actions and our witness.
Questions for Reflection
FAQ
What does "deceived by a woman" mean in this context?
In this context, "deceived by a woman" (Hebrew: pâthâh) refers to being enticed, seduced, or led astray into illicit sexual desire or actions by a woman other than one's wife. It signifies a moral failing where one's heart, the seat of intentions and affections, is swayed into infidelity or lust. Job is denying that he allowed his inner being to be corrupted by such temptation, emphasizing his commitment to sexual fidelity and purity of heart, a theme echoed in Proverbs 6:25 which warns against the allure of an immoral woman.
How does "laid wait at my neighbour's door" relate to the concept of covetousness?
"Laid wait at my neighbour's door" (Hebrew: ʼârab) strongly implies a premeditated, clandestine act of plotting against a neighbor's household, most likely with the intent to seduce their wife or violate their domestic peace and property. This directly relates to the biblical prohibition against coveting a neighbor's wife and possessions, as found in Exodus 20:17. It's not merely about the physical act of adultery, but the malicious, intentional desire and planning to violate the sanctity of another's marriage and home, demonstrating a profound lack of respect for both divine law and communal boundaries. It speaks to the sin of desiring what belongs to another, leading to harmful actions.
Christ-Centered Fulfillment
Job's profound declaration of purity and integrity in Job 31:9 finds its ultimate and perfect fulfillment in Jesus Christ. While Job, a righteous man, could only assert his blamelessness and call for divine judgment if found false, Jesus lived a life of absolute and unblemished purity, both in thought and action, without needing to make such an oath. He perfectly embodied the standard Job aspired to, not only refraining from outward sin but maintaining a heart utterly free from lust, covetousness, or any ill intent. Jesus explicitly taught that sin originates in the heart, stating that "everyone who looks at a woman with lustful intent has already committed adultery with her in his heart" (Matthew 5:28). This teaching elevates Job's standard from a human aspiration to a divine reality, a reality perfectly fulfilled in Christ, who always did what was pleasing to the Father (John 8:29). Furthermore, as the ultimate "neighbor" who laid down His life for others (John 15:13), Jesus never "laid wait" to harm or violate, but always sought to bless, heal, and redeem. He is the Lamb of God, "without blemish or spot" (1 Peter 1:19), whose perfect righteousness is imputed to all who believe, enabling us to stand before God not on the basis of our own flawed integrity, but on the flawless integrity of Christ Himself (2 Corinthians 5:21). His life is the perfect demonstration of the pure heart and neighborly love Job could only strive for.