Verse-by-Verse Bible Commentary
Job 31:10

Clarke's Commentary

Verse Job 31:10. Let my wife grind unto another — Let her work at the handmill, grinding corn; which was the severe work of the meanest slave. In this sense the passage is understood both by the Syriac and Arabic. See Exodus 11:5, and Isaiah 47:2; and see at the end of the chapter. Job 31:40.

And let others bow down upon her. — Let her be in such a state as to have no command of her own person; her owner disposing of her person as he pleases. In Asiatic countries slaves were considered so absolutely the property of their owners, that they not only served themselves of them in the way of scortation and concubinage, but they were accustomed to accommodate their guests with them! Job is so conscious of his own innocence, that he is willing it should be put to the utmost proof; and if found guilty, that he may be exposed to the most distressing and humiliating punishment; even to that of being deprived of his goods, bereaved of his children, his wife made a slave, and subjected to all indignities in that state.

Bridgeway Bible Commentary

Job reaffirms his innocence (31:1-40)

Once again Job examines his past life to see if, in fact, he has committed some great sin for which God is now punishing him. He readily acknowledges that God sees everything and that his punishment of sin is just. God knows that he has not been guilty even of unlawful sexual lust (31:1-4). He has not cheated others to enrich himself. If someone can prove that he has, he will gladly surrender all the produce of his fields (5-8). If he has committed adultery, he will gladly accept the lawful punishment due to him and will submit to the humiliation of having to surrender his wife to slavery (9-12).
Job continues: he has always been fair to his servants, knowing that they have been created by God the same as he has. He knows he is answerable to God for the way he treats them (13-15). He has looked after the poor and needy, some from childhood (16-20). He has never cooperated with corrupt judges to exploit the defenceless (21-23). He has not been greedy for money, nor has he engaged in any kind of false worship (24-28). At all times he has been forgiving to enemies and hospitable to strangers (29-32). He has never hidden the truth in fear of either popular opinion or influential people (33-34).
Having found no charge against himself, Job now challenges God to find a charge against him. If God can find such a charge, Job will be glad to have it made public so that he can answer it before God and before his fellow citizens. Then he will be able to prove himself innocent (35-37). He adds a final note that he has not gained any of his lands by dishonesty or violence (38-40).

Coffman's Commentaries on the Bible

"If my heart hath been enticed unto a woman, And I have laid wait at my neighbor's door; Then let my wife grind unto another, And let others bow down upon her. For that were an heinous crime; Yea, it were an iniquity to be punished by the judges: For it is afire that consumeth unto Destruction, And would root out all mine increase. If I have despised the cause of my man-servant or my maid-servant, When they contended with me; What then shall I do when God riseth up? And when he visiteth, what shall I answer him? Did not he that made me in the womb make him? And did not one fashion us in the womb?"

The secret of righteous living is clearly revealed in these remarkable words. Job's honorable behavior was entirely due to his consciousness of God's existence, and of the certainty of God's bringing every human action into judgment. If today men wonder why immorality and vicious crimes are destroying our society, let them read the answer here. Men are no longer fully aware that God sees and knows their deeds, and that eternal punishment shall eventually reward the reprobate. Men may avoid or deceive policemen, judges and human law-enforcement systems; but they shall not be able to avoid or frustrate their eventual judgment by the Creator.

It should also be noted that Job's evaluation of the sin of adultery stressed the iniquity of it, "As a flagrant offense, not only subject to divine punishment, but also dealt with by magistrates and the criminal law."International Critical Commentary, op. cit., p. 265. Our own beloved country has removed adultery from the list of felonies, and in so doing has invited and encouraged social and national decay. There cannot be any doubt that when the current increasing departure from the wisdom of the ages has run its course in the U.S.A., the ruin and ultimate wreckage of our vaunted culture will be the terminal result.

"Let others bow down upon her" "Here the imprecatory sanction is specified, the accused adulterer asking to be repaid in kind (if its true) (see Ruth 1:17). To have one's betrothed ravished by another man is one of the most repugnant of curses (Deuteronomy 28:30 ff)."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 203.

"Did not he that made me in the womb make him" "This passage is as close to expressing the full implication of the doctrine of the universal fatherhood of God and its corollary, the brotherhood of all mankind, as anything in the Old Testament. Malachi wrote, `Have we not all one Father? Did not God create us'? But the context there limits the application to Israel. Paul in his letter to Christian masters of slaves at Ephesus said no more on this score than we have here, namely, that both masters and slaves have a common heavenly Master who shows no partiality (Ephesians 6:9)."Ibid., p. 204. "A fellow-human being, whom God has fashioned with care must be treated with care and respect by God's other creatures."International Critical Commentary, op. cit., p. 266.

Barnes' Notes on the Whole Bible

Then let my wife grined unto another - Let her be subjected to the deepest humiliation and degradation. Probably Job could not have found language which would have more emphatically expressed his sense of the enormity of this crime, or his perfect consciousness of innocence. The last thing which a man would imprecate on himself, would be that which is specified in this verse. The word “grind” (טחן ṭâchan) means to crush, to beat small; then to grind, as in a handmill; Judges 16:21; Numbers 11:8. This was usually the work of females and slaves; see the notes at Isaiah 47:2. The meaning here is, “Let my wife be the mill-wench to another; be his abject slave, and be treated by him with the deepest indignity.” This passage has been understood by many in a different sense, which the parallelism might seem to demand, but which is not necessarily the true interpretation. The sense referred to is this: Cogatur uxor mea ad patiendum alius concubitum, ut verbum molendi hoc loco eodem sensu sumatur, quo non raro a Latinis usurpatur ut in illo Horatii (Satyr. L. i. Ecl. ii. verse 35), alienas permolere uxores.

In this sense the rabbinic writers understand Judges 16:21 and Lamentations 5:13. So also the Chaldee renders the phrase before us (חורן תשמשעם אנתתי) coeat cure alio uxor mea; and so the Septuagint seems to have understood it - ἀρέσαι ἄρα κὰι ἡ γυνή μου ἑτέρῳ aresai ara kai hē gunē mou heterō. But probably Job meant merely that his wife should be reduced to the condition of servitude, and be compelled to labor in the employ of another. We may find here an answer to the opinion of Prof. Lee (in his notes at Job 31:1), that the wife of Job was at this time dead, and that he was meditating the question about marrying again. May we not here also find an instance of the fidelity and forgiving spirit of Job toward a wife who is represented in the early part of this book as manifesting few qualities which could win the heart of an husband? There is no expression of impatience at her temper and her words on the part of Job, and he here speaks of it as the most serious of all calamities that could happen; the most painful of all punishments, that that same wife should be reduced to a condition of servitude and degradation.

Smith's Bible Commentary

Shall we turn in our Bibles to the book of Job, chapter 31.

Job has pretty well talked down all of his friends. Bildad has had his last word and Job is still responding, and has been responding, actually, just generally now to his friends. This last discourse of Job is his longest discourse, and he goes on and on with it. And we have been studying the final response of Job to his friends. His next responses will be to God. But Job is talking about his own righteousness, his own goodness, that which he has done. He said,

I made a covenant with my eyes; why then should I think upon a maid? For what portion of God is there from above? and what inheritance of the Almighty from on high? Is not destruction to the wicked? and strange punishment to the doers of iniquity? Doth he not see my ways, and count all my steps? If I have walked with vanity, or if my foot has hasted to deceit; Let me be weighed in an even balance that God may know my integrity. If my step hath turned out of the way, and my heart walked after my eyes, and if any blot hath cleaved to my hands; Then let me sow, and let another eat; yea, let my offspring be rooted out. If my heart hath been deceived by a woman, or if I have laid wait at my neighbor's door; Then let my wife grind unto another, and let others bow down upon her. For this is a heinous crime; yea, it is an iniquity to be punished by the judges. It's a fire that consumes to destruction, and would root out all mine increase ( Job 31:1-12 ).

So these are things that Job's friends have been hinting that he was guilty of, but he is denying his guilt. "I made a covenant before God. I'm not going to look on another woman. I'm not going to be interested in other women." It is interesting that Jesus said, "If a man looks upon a woman to desire after her, he has committed adultery already in his heart" ( Matthew 5:28 ). Job made a covenant, "I'm not going to look on other women. I'm going to be satisfied with my wife. Now if I have been guilty of adultery, then the punishment of my wife committing adultery with someone else would be a punishment that I deserved. But I'm innocent of these things. Let God weigh me in balances. Let it be fair. Let what I have received be fair from God. I'm receiving more than I deserve for I haven't been guilty of these things."

Job, speaking of the lust, said, "It's a fire that consumes to destruction. It would destroy all my increase." The Bible speaks about a man, who through foolish woman, is brought down to a crust of bread ( Proverbs 6:25-26 ). What destruction unbridled lust can bring. It can destroy great men. It can bring them down. And so Job speaks of it, of a fire that destroys, the burning lust.

If I did despise the cause of my manservant or maidservant, when they contended with me; What shall I do when God rises up? for he visiteth, and what shall I answer him? Did not he that made me in the womb make him? and did not one fashion us in the womb? ( Job 31:13-15 )

Now Job is speaking here of the fact that he had not really lorded over his servants, that he had looked upon them as equals. "We were both, all of us, created in the womb."

It's really a tragedy when men begin to think themselves superior to others. Rather than realizing that all of us have been created by God and in God's eyes there is no ranking, there is no superiorities. That, of course, goes for male/female, it goes for bond or free. We are all one in Christ Jesus. And yet, it seems that man is always trying to exalt or elevate himself above others. Trying to put himself in the position of higher. "I want others to bow to me. I want others to do obeisance and the whole thing." And that's tragic that men develop these rankings in which they seek then to promote and give honor and flattery and all to each other.

Job said that he dealt honestly with his servants when they argued with him. He looked upon them honestly, because he said, "After all, we were all, we all came out of the womb. I'm no better than they are. I recognize that." And he also recognized that God takes up the cause of the poor. Now it's interesting throughout the scripture it does speak about God hearing the cry of the poor, "When their cry cometh unto Me." And God talks about taking vengeance upon those that would oppress the poor. That when their cries came to Him because of their oppression, He would hear and He would bring vengeance upon those that would oppress the poor.

If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; If I have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (For from my youth he was brought up with me, as a father, and I have guided her from my mother's womb;) If I have seen any perish for want of clothing, or any poor without covering; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; If I have lifted up my hand against the fatherless, when I saw my help in the gate: Then let mine arm fall from my shoulder blade, and my arm be broken from the bone ( Job 31:16-22 ).

"If I'm guilty of these things of not helping the poor, if I've allowed people to go naked, if I've allowed people to go hungry while I was living in luxury, then let my arms fall off." Job is bringing curses upon himself. "If I'm guilty of these things, then let these horrible things happen to me."

It is interesting then in those cultures, in that particular culture, and in the eastern culture, hospitality is such an important part of the culture of those people and of those days. It was extremely important that you be hospitable, that you be benevolent, that you help those that are in need. Especially if a person was traveling. You notice how Abraham entertained the people that were traveling, "Come on in, let me fix something for you, and all." As the angels (he didn't know they were angels at the time), but as they were traveling by, "Come on it. It's too late; spend the night here. Let my wife fix you something to eat, and all" ( Genesis 18:3-5 ). Hospitality was an important thing. It should be an important thing in the church. Paul tells us that when we chose those who are to be overseers of in the body of Christ, that we should pick out men who are hospitable, those who have shown themselves to be hospitable.

Our Southern California culture seems to be very isolated. I have been in other parts of the United States where people seem to be more hospitable than they are here. Down in the south, people far more open, hospitable. "Oh, come on over for dinner," you know. And there is a lot of hospitality, southern hospitality. We're in Southern California, but we just don't see it here. But I believe that it is pleasing to the Lord that we really show hospitality. If there is someone who is visiting, someone who is a stranger, that we open up our doors to them, that we invite them over for dinner or that we show them hospitality. The Bible says, "Be careful to entertain strangers, you don't know but what you might one day be entertaining an angel unaware." ( Hebrews 13:2 )

Now my father used to take these scriptures very literally. Also he was an usher in the church as I was growing up and he read in James how that we do wrong when we have respect of people's persons. If one comes into church and he's all dressed up, wearing diamonds and all, you say, "Oh," you know, "come on in, sit in this nice chair." And yet if someone comes in rags, you say, "Go sit in the corner" ( James 2:3 ). So when people would come to church in rags, hobos, he would usher them right down to the front row, with all style. And my dad was a very gallant gentleman, and a lot of flair and a lot of style, you know, and he'd usher them right down to the front row, and sit them right in the prime places, and then invite them home for lunch. We had the most interesting guests. They had the smell of the antiseptic from the mission so many times. We've had all kinds of... oh, I could tell you stories that you'd hardly believe of some of the people that we've had at our house.

We had one fellow that Dad invited home for dinner and he stayed for a couple of weeks with us. And he was a very interesting fellow. If Mom would say, "Wind up the vacuum cord," I would wind up the vacuum cord, and when I was through, he said, "That took you twenty-seven seconds. Now you should be able to do that in fifteen seconds. Now wind it up again. And do it this time in fifteen seconds." Always timing everything, everything had to be split-second timing. And you did it until you could do it in fifteen seconds. We later found out that this guy was a bank robber. And he was the mastermind behind many of the bank robberies and some of the most exotic prison breaks in the United States. And that's why he was always interested in timing. Timed everything, got everything down to split second, and all. And he always, it was part of his thinking processes. When he started telling his stories, oh, was that interesting. We'd sit there just transfixed as he'd tell us about some of the heists and all that he was involved in and escape from some of the major prisons in the United States.

Actually, the way we met him was very fascinating. My father went up to the Ventura County Jail and spoke there at the jail every Sunday. And he would just, you know, one day he was talking to these prisoners and he said, "Fellows," he said, "God answers prayer. Now Jesus said if you ask anything in His Name, the Father would do it. Now look, just get down and ask God for something you need. Put God to the test. Either His Word is true or it isn't." Well this guy, Jimmy Reynolds, was sitting in the back bunk; he didn't even come out to the area where the guys were meeting. He was just sitting back there listening. He was tough, and he didn't want to come out in the open cell with the rest of the guys and show that he was at all interested, but he was just sitting back there. And after my dad left, he turned to the guy across on the next bunk from him, and he said, "Did you hear what the guy said?" He said, "Man, I've sprung a lot of jails, but this would be a new one." He says, "Hey, man, let's you and me get down on our knees and we're going to ask God to get us out of here by next Sunday. And if God gets us out of here by next Sunday, we'll go down to that man's church." My father was also the Sunday school superintendent at the church and so we always got to church a half hour early. And this Sunday morning as we drove up to the church there was this fellow pacing back and forth in front of the church, and when he spotted my dad, he came up and opened the door for my mother and all, and he said, "Good morning, Mrs. Smith, Mr. Smith. Nice to see you today." And he said, "I'm Jimmy." And Dad said, "Well, it's nice to meet you. Will you come in and go to church with us and then come on home to dinner?" And that's how we met him.

Now after he left, my dad went to the sheriff and he said, "You know, we've had an interesting houseguest for the last couple of weeks." He said, "He's told us some very fascinating stories." He said, "The thing I want to know, though, is how did he get out of jail?" And the sheriff told my dad, he said, "Mr. Smith," he said, "that was a mistake." He said, "We weren't supposed to release that man." He said, "We picked him up on a vagrancy charge in Oxnard. We were holding him here, but," he said, "on our cards, when we have a prisoner and there's a hold on them because of their being wanted in other places," he said, "we always type up at the top of the card a red HOLD." He said, "We had a new trustee typing cards. And so he thought that it didn't look neat to have that HOLD up in the right hand corner so he typed it down in the bottom of the card. And so," he said, "that Sunday morning as they were going through the cards, they came across Jimmy Reynolds and found that we had held him as long as we legally could without filing charges. And we really didn't have any charges to file, but we were holding him because of his prison escapes from Oklahoma State Prison and several federal penitentiaries and," he said, "we were supposed to be holding him to extradite him back there. But," he said, "in going through the cards that morning, they just came to his card, saw that his time was up as far as what we could legally hold him, and they didn't pull the card all the way out. And so that Sunday morning they call, 'Jimmy Reynolds,' he said, 'yep.' They said, 'You're free.' He says, 'I'm what?' And they said, 'You're free.'" And he said, "Mr. Smith," he said, "I've broken a lot of jails in the country, but," he said, "this is the first time I've ever had one like this!" You know.

Hospitality. Now that wasn't an angel unaware in that particular case. Some of the things that happened when I was a kid... Oh, my. I could tell you some interesting stories about George the tramp, but that'll have to wait 'til another time. Ah, but my dad was quite a guy.

He said,

I've not allowed my mouth to sin by wishing a curse to another man's soul ( Job 31:30 ).

Verse Job 31:30 :

If the men of my tent said not, Oh that we had of his flesh! we cannot be satisfied. The stranger did not lodge in the street: but I opened my doors to the travelers. If I covered my transgression as Adam ( Job 31:31-33 ),

Interesting he refers to Adam, isn't it? Evidently the stories of Adam were widely circulated even by the time of Job, even though the book of Job perhaps precedes in writing the book of Genesis. That is, that it was written before. Yet he is aware of Adam's attempt to cover his sin by sewing the fig leaves.

by hiding my iniquity in my bosom: Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? So surely I would take it upon my shoulder, and bind it as a crown unto me ( Job 31:33-34 , Job 31:36 ).

He said,

I would declare unto him the number of my steps; as a prince I would go near unto him. If my land cry against me, or that the furrows likewise thereof complain; If I have eaten the fruit thereof without money, or have caused the owners thereof to lose their life: Let thistles grow instead of wheat, and the cockle instead of barley. The words of Job are ended ( Job 31:37-40 ).

"I've had it. That's it. I'm innocent." And the final declaration of his innocence before his friends.

"

Dr. Constable's Expository Notes

Job’s continuing innocence ch. 31

As was common in ancient Near Eastern judicial cases, Job concluded his summary defense with an oath of innocence. He did so in the form of a negative confession complete with self-imprecations. [Note: Parsons, p. 141. Cf. Michael Brennan Dick, "The Legal Metaphor in Job 31," Catholic Biblical Quarterly 41 (1979):42, 47.] He concluded with a challenge to God to present His charges in writing (Job 31:35-37). Job’s idea was that if God remained silent this would be a vindication of his innocence. However, if he had been guilty, God would have to intervene and impose the punishment Job had designated. [Note: Norman C. Habel, The Book of Job, p. 164.] Note the frequent repetition of the phrase, "If I have . . ." and its equivalents.

"Chapter 31 as to its literary format is a negative testament by which Job will close the matter of whether he is being punished for his sins. After such a statement, in the jurisprudence of the ancient Near East, the burden of proof fell on the court. That is why Job 31:40 says, ’The words of Job are ended.’ Each disavowal had to be accompanied by an oath that called for the same punishment the offense deserved on the basis of the principle of lex talionis (Job 31:5-10). Because the charges against Job were wide and varied, he must give a similarly wide disavowal. He had already done this in a general way (cf. Job 23:10-12), but now he specifies and calls for condemnation and punishment from both God and man (Job 31:8; Job 31:11-12; Job 31:14; Job 31:22-23) if he is guilty of any of these sins." [Note: Smick, "Architectonics, Structured . . .," p. 94. Cf. Hartley, p. 406.]

Job claimed purity from ethical defilement in two ways. He referred to the binding covenant he had made with his eyes (Job 31:1). Then he used the oath form "if" such and such be true "then" (sometimes not stated) let thus and so happen (Job 31:5-10; Job 31:13; Job 31:16; Job 31:19-20 [twice], 21-22, 24, 25, 26, 38, 39-40).

"The making of a covenant with his eyes is not merely a promise not to lust after a girl. The sin he has in mind is far more fundamental, or it would not have commanded this position in the poem. Job is emphatically denying an insidious and widespread form of idolatry: devotion to the betula, ’the maiden,’ the goddess of fertility. This Venus of the Semitic world was variously known as the Maiden Anat in Ugaritic, Ashtoreth in preexilic Israel, and Ishtar in Babylonian sources, wherein she is described as ’laden with vitality, charm and voluptuousness.’ She is probably the ’Queen of Heaven’ mentioned in Jeremiah 7:18; Jeremiah 44:16-19." [Note: Smick, "Architectonics, Structured . . .," p. 96.]

Most of the 14 sins that Job mentioned in this chapter were not heinous crimes but relatively minor deviations from the ethical ideal. They were covert rather than overt iniquities. Thus Job claimed innocence on the highest level of morality (cf. Matthew 5:27-28). Note also that he continued to assume that God punishes the wicked (Job 31:2-3).

"As a consequence of his suffering, Job viewed man’s relationship to God as being based on God’s sovereign caprice; therefore man could hope for happiness only by adhering to an ethical rightness superior to God’s whereby he could demand vindication (Job 31; cf. Job 35:2 b)." [Note: Parsons, p. 144.]

Job 31:10 has in view Job’s wife grinding corn with a hard millstone, the work of a slave, and being overpowered by men sexually.

"His hypothetical adultery would in Hebrew eyes be an offence against her husband, and so another’s adultery with his wife would be a similar offence against him. In Hebrew law adultery always involved a married woman. The marital state of the man was immaterial." [Note: Rowley, p. 200.]

Fundamentally, adultery involves a married man or a married woman (cf. Leviticus 20:10), but in Israel, as well as in Roman society, infidelity by the husband was not commonly viewed as constituting adultery. [Note: See Unger’s Bible Dictionary, 1957 ed., s.v. "Adultery."] Job’s words about adultery (Job 31:9-12) are classic and reveal righteous abhorrence of that sin. Likewise, his statements regarding the importance of treating slaves as human beings (Job 31:13-15) reveal Job’s fear of God and love for his fellowman. He respected human life highly (Job 31:16-23). Job further claimed that he was not an idolater (Job 31:24-28), selfish (Job 31:29-32), or hypocritical (Job 31:33-34).

"Here then is either a very clean conscience or a very calloused one." [Note: Andersen, p. 244.]

Job’s cry for a hearer of his claims (Job 31:35) probably implied God rather than the mediator he had requested earlier (Job 16:19; Job 19:25; cf. Job 30:20).

"An examination of biblical and extra-biblical legal documents establishes Job 31:35 as a dependent’s official appeal before a third party for a civil hearing at which the judge would compel the plaintiff to formalize his accusations and to present any supporting evidence. As we shall see, this request was ordinarily made only after all attempts at informal arbitration had been exhausted and was often accompanied by a sworn statement of innocence. In Job 31 the oath of innocence has been expanded to embrace the entire chapter." [Note: Dick, p. 38.]

His "adversary" in this verse was also God (cf. Job 13:24; Job 16:9; Job 19:11). We should probably understand "owners" (Job 31:39) as "workers."

Having ended his final summation in defense of his innocence, Job rested his case and waited for God’s verdict. This is another climax in the book. Job had claimed innocence in his personal life (Job 31:1-12), toward his neighbor (Job 31:13-20), and toward God (Job 31:24-34; cf. Job 1:11). Job’s friends believed that God always punishes sin, therefore Job was a sinner. Job believed that God was punishing him when he was innocent, therefore God was unfair.

Gill's Exposition of the Whole Bible

[Then] let my wife grind unto another,.... Which some understand literally, of her being put to the worst of drudgery and slavery, to work at a mill, and grind corn for the service of a stranger, and be exposed to the company of the meanest of persons, and to their insults and abuses; as we find such as were taken captives and made prisoners by an enemy were put unto, as Samson, Judges 16:21; and it may be observed, that to grind in a mill was also the work of women,

Exodus 11:5; as it was in early times; Homer c speaks of it as in times before him; but others take the words in a figurative sense, as if he imprecated that she lie with another man, and be defiled by him, as the Targum, Aben Ezra, and others d; see Isaiah 47:1; and in like manner the following clause:

and let others bow down upon her; both which phrases are euphemisms, or clean and decent expressions, signifying what otherwise is not to be named; the Scriptures hereby directing, as to avoid unchaste thoughts, inclinations, and desires, and impure actions, so obscene words and filthy talking, as becometh saints: but there is some difficulty in Job's imprecating or wishing such a thing might befall his wife; it could not be lawful, if he had sinned, to wish his wife might sin also; or, if he was an adulterer, that she should be an adulteress; the sense is not, that Job really wished such a thing; but he uses such a way of speaking, to show how remote he was from the sin of uncleanness, there being nothing more disagreeable to a man than for his wife to defile his bed; it is the last thing he would wish for: and moreover Job suggests hereby, that had he been guilty of this sin, he must own and acknowledge that he would be righteously served, and it would be a just retaliation upon him, should his wife use him, or she be used, in such a manner; likewise, though a man may not wish nor commit a sin for the punishment of another; yet God sometimes punishes sin with sin, and even with the same kind of sin, and with this; so David's sin with Bathsheba was punished with Absalom lying with his wives and concubines before the sun, 2 Samuel 12:11; see Deuteronomy 28:30.

c Odyss. 7. v. 107. & Odyss. 20. v. 109. d So T. Bab Sotah, fol. 10. 1. & Luther, Schmidt apud Stockium, p. 414.

Henry's Complete Commentary on the Bible

      9 If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door;   10 Then let my wife grind unto another, and let others bow down upon her.   11 For this is a heinous crime; yea, it is an iniquity to be punished by the judges.   12 For it is a fire that consumeth to destruction, and would root out all mine increase.   13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;   14 What then shall I do when God riseth up? and when he visiteth, what shall I answer him?   15 Did not he that made me in the womb make him? and did not one fashion us in the womb?

      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, Job 31:1; Job 31:1), 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; 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, Proverbs 7:6-21, c. 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, Proverbs 7:19. See Job 24:15; 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; 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; 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 (2 Samuel 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 Hosea 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; 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, Proverbs 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,Proverbs 16:32. Here observe, 1. What were Job's condescensions to his servants (Job 31:13; 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 (Colossians 4:1; Ephesians 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; 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 (Isaiah 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; 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.