James 2:13(v14)For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
Proverbs 14:31(v15)He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
Job 34:19(v15)He doesn’t respect the persons of princes, nor respect the rich more than the poor; for they all are the work of his hands.
Proverbs 22:2(v15)The rich and the poor have this in common: Yahweh is the maker of them all.
Malachi 2:10(v15)Don’t we all have one father? Hasn’t one God created us? Why do we deal treacherously every man against his brother, profaning the covenant…
Show all 34 cross-references
Job 10:8-12(v15)“ ‘Your hands have framed me and fashioned me altogether, yet you destroy me. Remember, I beg you, that you have fashioned me as clay. Will…
Psalms 9:12(v14)For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted.
Psalms 9:19(v14)Arise, Yahweh! Don’t let man prevail. Let the nations be judged in your sight.
Psalms 10:12-15(v14)Arise, Yahweh! God, lift up your hand! Don’t forget the helpless. Why does the wicked person condemn God, and say in his heart, “God won’t…
Psalms 44:21(v14)won’t God search this out? For he knows the secrets of the heart.
Zechariah 2:13(v14)Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!”
Romans 3:19(v14)Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world…
Exodus 21:20-21(v13)“If a man strikes his servant or his maid with a rod, and he dies under his hand, the man shall surely be punished. Notwithstanding, if his…
Exodus 21:26-27(v13)“If a man strikes his servant’s eye, or his maid’s eye, and destroys it, he shall let him go free for his eye’s sake. If he strikes out his…
Leviticus 25:43(v13)You shall not rule over him with harshness, but shall fear your God.
Leviticus 25:46(v13)You may make them an inheritance for your children after you, to hold for a possession. Of them you may take your slaves forever, but over…
Deuteronomy 15:12-15(v13)If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go…
Deuteronomy 24:14-15(v13)You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the foreigners who are in your…
Nehemiah 5:5(v15)Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage…
Job 9:32(v14)For he is not a man, as I am, that I should answer him, that we should come together in judgment.
Job 10:2(v14)I will tell God, ‘Do not condemn me. Show me why you contend with me.
Job 10:3(v15)Is it good to you that you should oppress, that you should despise the work of your hands, and smile on the counsel of the wicked?
Psalms 7:6(v14)Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
Psalms 76:9(v14)when God arose to judgment, to save all the afflicted ones of the earth.
Psalms 139:14-16(v15)I will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well. My frame wasn’t…
Psalms 143:2(v14)Don’t enter into judgment with your servant, for in your sight no man living is righteous.
Isaiah 10:3(v14)What will you do in the day of visitation, and in the desolation which will come from afar? To whom will you flee for help? Where will you…
Isaiah 58:7(v15)Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that…
Jeremiah 34:14-17(v13)At the end of seven years, every man of you shall release his brother who is a Hebrew, who has been sold to you, and has served you six…
Hosea 9:7(v14)The days of visitation have come. The days of reckoning have come. Israel will consider the prophet to be a fool, and the man who is…
Micah 7:4(v14)The best of them is like a brier. The most upright is worse than a thorn hedge. The day of your watchmen, even your visitation, has come;…
Ephesians 6:9(v13)You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and…
Colossians 4:1(v13)Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven.
Mark 7:2(v14)Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv13–15When they thought themselves evil entreated by me.
When they thought themselves evil entreated by me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv13–15Job 31:13 If I did despise the cause of…
Job 31:13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;
Ver. 13. If I did despise the cause of my many, errant, &c.] Servants of old (among the heathen especially) were mere slaves to their masters according to the flesh, who had power to use them at their pleasure, as they did their cattle. A servant (saith Aristotle) is the master’s instrument, and wholly his ολων εκεινου. He might do what he would to them, saith Seneca, even to the taking away of their lives, without danger of law. But Job held with the same Seneca, that posse et nolle nobile est; and that in some cases, Nimis angusta innocentia est, ad legem bonum esse; that utmost right is utmost wrong; and that there will come a reckoning afterwards, the forethought whereof awed him, and swayed him to do his servants right, when he might have oppressed them and tyrannized over them; as now the Turks do over their galley slaves. Of Archbishop Cranmer it is recorded, that he never raged so far with any of his household servants as once to call the meanest of them varlet or knave in anger. Tremellius, who was for a time entertained in his house, saith of it, that it was schola vel palaestra pietatis et literarum, A school or nursery of piety and learning. And therefore what wonder that there was so good accord between him and his family, when there was so careful a performance of domestic duties, and he was not a better man than a master? Think the same of Job, discontents might occur in his house, and complaints might be made, which he heard with patience, and then set all to rights again, taking course that he might be both loved and feared by all about him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv13–15If I did despise the cause of my man-servant;…
If I did despise the cause of my man-servant; if I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them, over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.
When they contended with me; either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any injury.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv13–15What then shall I do when God riseth up?....…
What then shall I do when God riseth up?.... That is, if he had despised and rejected the cause of his servants, or had neglected, or refused to do them justice; he signifies he should be at the utmost loss to know what to do, what excuse to make, or what to say in his own defence, when God should rise up to defend the cause of the injured; either in a way of Providence in this life, or at the great day of judgment in the world to come, when everything will be brought to account, and masters and servants must stand alike before the judgment seat of God, to receive for the things they have done, whether good or evil:
and when he visiteth, what shall I answer him? when he makes a visitation among men, either in this world, even in a fatherly way, visits transgressions, and reproves and corrects for them; had he been guilty of ill usage of his servants, he must have silently submitted to such visitations and chastisements, having nothing to say for himself why he should not be thus dealt with; or in the world to come, in the great day of visitation, when God shall make inquisition for sin, and seek it out, and call to an account for it; and should this be produced against him, even contempt of the cause of his servants, he was sensible he could not answer him for it, nor for anyone sin of a thousand, as no man will be able to do; but must be speechless, unless he has a better righteousness than his own to answer for him in that time to come. This is Job's first reason which deterred him from using his servants ill; another follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke1810 · Public DomainOn vv13, 15Verse 13. The cause of my man-servant] In ancient…
Verse 13. The cause of my man-servant] In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v13Job 31:13-15. If I did despise the cause of…
Job 31:13-15. If I did despise the cause of my man-servant — If I used my power over him to overthrow him and his just rights; when they contended with me — Either for requiring more work from them than they could perform, or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently, considered the matters complained of impartially, and did them right even against myself, if through any misinformation, or fancied provocation, I had done them an injury. What then shall I do when God riseth up? — Namely, to plead the cause of the oppressed against the oppressor, and to execute judgment. I used my servant like one who knew that I myself also was a servant, and had a master in heaven, to whom I was to give an account of my conduct toward my servant and all men. And when he visiteth — That is, when he shall call me to his tribunal, and strictly examine all my actions, and particularly the cause between me and my servant; what shall I answer him? — What apology shall I make for myself? Did not he that made me, &c. — I considered that, though he was my servant, he was my fellow-creature, made by the same God, and therefore one of God’s subjects, whom I could not injure without injustice to the supreme Lord. And did not one fashion us, &c. — With a body and soul of the same nature and quality, a rational and immortal creature, and made after God’s image no less than myself, to whom therefore I owed some respect for God’s sake.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv13–15If I did despise the cause of my man-servant…
If I did despise the cause of my man-servant - Job turns to another subject, on which he claimed that his life had been upright. It was in reference to the treatment of his servants. The meaning here is, “I never refused to do strict justice to my servants when they brought their cause before me, or when they complained that my dealings with them had been severe.”
When they contended with me - That is, when they brought their cause before me, and complained that I had not provided for them comfortably, or that their task had been too hard. If in any respect they supposed they had cause of complaint, I listened to them attentively, and endeavored to do right. He did not take advantage of his sower to oppress them, nor did he suppose that they had no rights of any kind. It is evident, from this, that Job had those who sustained to him the relation of servants; but whether they were slaves, or hired servants, is not known. The language here will agree with either supposition, though it cannot be doubted that slavery was known as early as the time of Job. There is no certain evidence that he held any slaves, in the proper sense of the term, nor that he regarded slavery as right; compare the notes at Job 1:3. He here refers to the numerous persons that had been in his employ in the days of his prosperity, and says that he had never taken advantage of his power or rank to do them wrong.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v13Me, in private; as slaves had no redress in…
Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job’s humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv13–15Job affirms his freedom from unfairness towards his servants,…
Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause--refused to do them justice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv13–1513. The cause of my manservant — The importance…
13. The cause of my manservant — The importance of the subject is indicated by the form of oath, if, now for the fourth time introduced. His servants were regarded not as chattels, but as human beings. True nobility of character is as truly displayed in the proper treatment of dependents as in any of the so-called higher relationships of life.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv13–1413. Job refers to what he might have done…
13. Job refers to what he might have done in his high position; he might have “despised” or slighted the cause of his servants when they had ground of complaint against him. He treated them not as possessions but as persons, who had rights as well as himself, 14, 15. This treatment of them was forced on him by the feeling that all men, his servant and himself alike, are children of the same one God, who will avenge wrong done to any, whether slave or free; Eph_6:9.
13–23. Job repudiates all misuse of the power which his rank gave him, denying (1) that he treated contemptuously his servants when they had a cause against him, Job_31:13-15; (2) that he was indifferent to the wants of the unprotected, or refused to bestow on them of his own bread and raiment, Job_31:16-20; (3) that he violently wronged any, even though he could have secured a judgment favourable to him before the tribunal, Job_31:21; after which follows the imprecation, Job_31:22-23.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv13, 15(13) If I did despise.—In Job_22:8, Eliphaz had insinuated…
(13) If I did despise.—In Job_22:8, Eliphaz had insinuated that Job had favoured the rich and powerful, but had oppressed and ground down the weak. He now meets this accusation, and affirms that he had regarded his own servants even as brethren, because partakers of a common humanity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv13–14If I did despise the cause of my manservant…
If I did despise the cause of my manservant or of my maidservant. Job now disclaims a fourth sin the oppression of his dependents. Eliphaz had taxed him generally with harshness and cruelty in his relations towards those weaker than himself, (Job_22:5-9) but had not specially pointed to this kind of oppressiveness. As, however, this was the commonest form of the vice, Job deems it right to disclaim it, before addressing himself to the several charges brought by Eliphaz. He has not ill used his slaves, either male or female. He has not "despised their cause," but given it full consideration and attention; he has heard them when they contended with him; he has allowed them to "contend;" he has been a just, and not a hard master. The slavery of which he speaks is evidently of a kind under which the slave had certain rights, as was the ease also under the Mosaic Law. (Exo_21:2-11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv14–15What then shall I do when God riseth up?
Job_31:14
What then shall I do when God riseth up?
Read full note →
The great question
1. Jobs mind was deeply impressed with a sense of his own responsibility. There is a natural inclination in the mind of man to diminish the sense of responsibility. In most transactions of life men frequently evince a desire to escape as much as possible from personal responsibility. There are responsibilities arising out of the very conformation of the society in which we live, that cannot be avoided. It never can be a matter of choice with us, whether we shall be responsible to God, and in the sight of God. The very nature of our relation to God implies responsibility, and the very character of God, in reference to that relationship, also implies responsibility. The responsibility of man to God reaches to the whole of mans moral being.
2. Jobs conviction that there is a day coming in which God will arise. As a Sovereign, making inquisition, and holding a grand assize in which the universe should be concerned. And God will visit. That term is often used in the sense of visitation for the purpose of punishment. God will arise as the legislator of the universe--as the promulgator of a law which has been universally violated, and which has not exercised its restraining influence upon the hearts of men because their allegiance had departed. Of necessity there must be vindication. Either the justice of God must fail, or there must be a vindication. As the law of God reaches to the minutest details of human existence and of human conduct, the vindication must reach every personal interest, the details of every individual life. And the Lord must visit as an avenger; for vindication implies vengeance. The God whose own arm hath brought salvation, shall be the God who shall visit in the way of vengeance. Job asks, When He visiteth, what shall I answer Him? Should not we ask the same question? What will the man of this world, of pleasure, and of gain, answer? Realise the necessity for finding some answer. There is but one answer. There is nothing to do but to cling to the Cross of Jesus. (George Fish, LL. B.)
The great account
The subject brought before us here is our personal responsibility; that everyone must give account of himself to God. Nothing is hid from the all-seeing eye of Jehovah, that searcheth the heart and the reins, and looketh at the motive, the object, the spirit, in which the man acts.
I. Mans responsibility. We must all give account to God, not merely masters, but servants also; and we must give account in all the transactions of everyday life. Every man has time, talents, opportunities, gifts; every man has a certain station, every man has a certain amount of influence; and we are all responsible for the right use before God. Not one of you can help this influence going forth upon those around you; not one of you can avoid the things you do, telling, in one way or another, upon those with whom you have intercourse. You must do good, or you must do evil. This responsibility we need to face, for it is one that presses always.
II. The way of meeting this responsibility. Two things are spoken of here.
1. What shall we do? Regarding ourselves as responsible to God, what shall we do when He rises in judgment? Shall we not fear to face a holy God? Shall we hide ourselves from God, in order to elude His searching eye? That surely is a vain consideration. Shall we resist His summons? Surely that too is vain.
2. What shall we answer? Shall we say that we have not broken one of Gods commandments? Shall we, like the Pharisee, compare ourselves with others? Shall we begin to make excuse? Shall we plead Gods mercy? The careless cannot meet God. Nor can the formalist; nor the hypocrite and pretender. The two great things we require to be experimentally acquainted with, are repentance and faith towards the Lord Jesus Christ. Believe on the Lord Jesus Christ, and you are delivered at once from the power of the law, and all the accusations of Satan, because Jesus has conquered him, and you also win the victory through faith in Him. (John W. Reeve, M. A.)
The final judgment and ground of acquittal
I. The certainty of a day of visitation and reckoning.
1. This is indicated by the testimony of conscience. Conscience is the vicegerent of the Almighty. It discriminates between virtue and vice, attaching to either their respective awards.
2. By a reference to the moral economy of man, or the economy of Gods dealings towards man.
3. The certainty of a day of visitation is fully unfolded in the Book of God.
II. The ground upon which an answer is to be prepared to the question in our text. Classify the Christian community into four compartments.
1. There are some who have no answer prepared. This is a fact of undoubted certainty.
2. Others prepare an answer on a self-righteous principle. They plead obedience to the requirements of Gods law.
3. Others confide in the uncovenanted mercy of God.
4. But some take higher ground, and are preparing their answer in reference to the righteousness of Christ Jesus our Lord. This is the only plea which will bear inspection, the only foundation for the exercise of mercy. (Adam Gun, A. M.)
The day of visitation
Although Job appears to have taken an undue estimate of his own righteousness, and certainly adhered to his own integrity with a blamable tenacity, yet his scrupulous conscientiousness is greatly to be admired. The smallest act of injustice or oppression, nay, even of neglect, towards the meanest slave or household servant, was viewed by Job as a sin against God, and one for which God would hereafter call him to account!
I. The occasion contemplated. When God will rise up, and when He will visit in judgment.
1. He appears now, as it were, indifferent to the affairs of men.
2. A day is coming when He will arise and visit. It is the day of death. It is the day of punishment. It is the day of judgment.
3. The certainty of its approach. Accountability seems almost an instinct in man. The day of judgment must come--there is no escape from it.
4. Yet most persons believe and act as if they believed it not. How surprising is the indifference of professed believers!
II. The important inquiry respecting this solemn event. When He visiteth, what shall I answer Him?
1. There is individuality in this question; it is the souls soliloquy. Not what shall this man do; but what shall I do?
2. It is, what shall I do? But the time for action is then over. Can I escape and hide myself? Can I evade or deceive? Can I contend with Him?
3. It is, what shall I answer? Various are the excuses with which men satisfy their consciences now, but they will avail nothing then. The following will have nothing to answer,--vicious men and dissipated. Men who have neglected their souls. Self-satisfied formalists. The spiritual professor who has not departed from secret sin. There will be one who can answer--the poor, penitent, humble, believing disciple of Jesus. (F. Close, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v13General Information:
General Information:
Job continues describing situations in which he would deserve God's punishment, but he knows they are not true. (See: Hypothetical Situations)
Read full note →
what then would I do when God rises up to accuse me? When he comes to judge me, how would I answer him?
Job uses these questions to emphasize that if God were to judge him, Job would not be able to make himself appear to be good. AT: "then there would be absolutely nothing I could say to defend myself when God comes to judge me." (See: Rhetorical Question)
Did the one who made me in the womb not make them also? Did not the same one mold us all in the womb?
Job uses these questions to emphasize that he is no different from his servants. He implies that God would be angry if Job were to treat his servants as less valuable than himself. AT: "The one who made me in the womb also made them. He formed us all in the womb." (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1331:13-15 unfair to . . . servants: This might…
31:13-15 unfair to . . . servants: This might refer to violations of the fourth commandment (Deut 5:12-15). • God created both me and my servants: Job extended the implications of being created in God’s image to the poor (Prov 14:31; 22:2) and even to slaves.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv13–15 When they thought themselves evil entreated by me.
When they thought themselves evil entreated by me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–15 Job 31:13 If I did despise the cause of…
Job 31:13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;
Ver. 13. If I did despise the cause of my many, errant, &c.] Servants of old (among the heathen especially) were mere slaves to their masters according to the flesh, who had power to use them at their pleasure, as they did their cattle. A servant (saith Aristotle) is the master’s instrument, and wholly his ολων εκεινου. He might do what he would to them, saith Seneca, even to the taking away of their lives, without danger of law. But Job held with the same Seneca, that posse et nolle nobile est; and that in some cases, Nimis angusta innocentia est, ad legem bonum esse; that utmost right is utmost wrong; and that there will come a reckoning afterwards, the forethought whereof awed him, and swayed him to do his servants right, when he might have oppressed them and tyrannized over them; as now the Turks do over their galley slaves. Of Archbishop Cranmer it is recorded, that he never raged so far with any of his household servants as once to call the meanest of them varlet or knave in anger. Tremellius, who was for a time entertained in his house, saith of it, that it was schola vel palaestra pietatis et literarum, A school or nursery of piety and learning. And therefore what wonder that there was so good accord between him and his family, when there was so careful a performance of domestic duties, and he was not a better man than a master? Think the same of Job, discontents might occur in his house, and complaints might be made, which he heard with patience, and then set all to rights again, taking course that he might be both loved and feared by all about him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–15 If I did despise the cause of my man-servant;…
If I did despise the cause of my man-servant; if I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them, over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me.
When they contended with me; either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any injury.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–15 What then shall I do when God riseth up?....…
What then shall I do when God riseth up?.... That is, if he had despised and rejected the cause of his servants, or had neglected, or refused to do them justice; he signifies he should be at the utmost loss to know what to do, what excuse to make, or what to say in his own defence, when God should rise up to defend the cause of the injured; either in a way of Providence in this life, or at the great day of judgment in the world to come, when everything will be brought to account, and masters and servants must stand alike before the judgment seat of God, to receive for the things they have done, whether good or evil:
and when he visiteth, what shall I answer him? when he makes a visitation among men, either in this world, even in a fatherly way, visits transgressions, and reproves and corrects for them; had he been guilty of ill usage of his servants, he must have silently submitted to such visitations and chastisements, having nothing to say for himself why he should not be thus dealt with; or in the world to come, in the great day of visitation, when God shall make inquisition for sin, and seek it out, and call to an account for it; and should this be produced against him, even contempt of the cause of his servants, he was sensible he could not answer him for it, nor for anyone sin of a thousand, as no man will be able to do; but must be speechless, unless he has a better righteousness than his own to answer for him in that time to come. This is Job's first reason which deterred him from using his servants ill; another follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv13, 15 Verse 13. The cause of my man-servant] In ancient…
Verse 13. The cause of my man-servant] In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v13 Job 31:13-15. If I did despise the cause of…
Job 31:13-15. If I did despise the cause of my man-servant — If I used my power over him to overthrow him and his just rights; when they contended with me — Either for requiring more work from them than they could perform, or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently, considered the matters complained of impartially, and did them right even against myself, if through any misinformation, or fancied provocation, I had done them an injury. What then shall I do when God riseth up? — Namely, to plead the cause of the oppressed against the oppressor, and to execute judgment. I used my servant like one who knew that I myself also was a servant, and had a master in heaven, to whom I was to give an account of my conduct toward my servant and all men. And when he visiteth — That is, when he shall call me to his tribunal, and strictly examine all my actions, and particularly the cause between me and my servant; what shall I answer him? — What apology shall I make for myself? Did not he that made me, &c. — I considered that, though he was my servant, he was my fellow-creature, made by the same God, and therefore one of God’s subjects, whom I could not injure without injustice to the supreme Lord. And did not one fashion us, &c. — With a body and soul of the same nature and quality, a rational and immortal creature, and made after God’s image no less than myself, to whom therefore I owed some respect for God’s sake.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–15 If I did despise the cause of my man-servant…
If I did despise the cause of my man-servant - Job turns to another subject, on which he claimed that his life had been upright. It was in reference to the treatment of his servants. The meaning here is, “I never refused to do strict justice to my servants when they brought their cause before me, or when they complained that my dealings with them had been severe.”
When they contended with me - That is, when they brought their cause before me, and complained that I had not provided for them comfortably, or that their task had been too hard. If in any respect they supposed they had cause of complaint, I listened to them attentively, and endeavored to do right. He did not take advantage of his sower to oppress them, nor did he suppose that they had no rights of any kind. It is evident, from this, that Job had those who sustained to him the relation of servants; but whether they were slaves, or hired servants, is not known. The language here will agree with either supposition, though it cannot be doubted that slavery was known as early as the time of Job. There is no certain evidence that he held any slaves, in the proper sense of the term, nor that he regarded slavery as right; compare the notes at Job 1:3. He here refers to the numerous persons that had been in his employ in the days of his prosperity, and says that he had never taken advantage of his power or rank to do them wrong.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v13 Me, in private; as slaves had no redress in…
Me, in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job’s humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13–15 Job affirms his freedom from unfairness towards his servants,…
Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause--refused to do them justice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13–15 13. The cause of my manservant — The importance…
13. The cause of my manservant — The importance of the subject is indicated by the form of oath, if, now for the fourth time introduced. His servants were regarded not as chattels, but as human beings. True nobility of character is as truly displayed in the proper treatment of dependents as in any of the so-called higher relationships of life.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–14 13. Job refers to what he might have done…
13. Job refers to what he might have done in his high position; he might have “despised” or slighted the cause of his servants when they had ground of complaint against him. He treated them not as possessions but as persons, who had rights as well as himself, 14, 15. This treatment of them was forced on him by the feeling that all men, his servant and himself alike, are children of the same one God, who will avenge wrong done to any, whether slave or free; Eph_6:9.
13–23. Job repudiates all misuse of the power which his rank gave him, denying (1) that he treated contemptuously his servants when they had a cause against him, Job_31:13-15; (2) that he was indifferent to the wants of the unprotected, or refused to bestow on them of his own bread and raiment, Job_31:16-20; (3) that he violently wronged any, even though he could have secured a judgment favourable to him before the tribunal, Job_31:21; after which follows the imprecation, Job_31:22-23.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 15 (13) If I did despise.—In Job_22:8, Eliphaz had insinuated…
(13) If I did despise.—In Job_22:8, Eliphaz had insinuated that Job had favoured the rich and powerful, but had oppressed and ground down the weak. He now meets this accusation, and affirms that he had regarded his own servants even as brethren, because partakers of a common humanity.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–14 If I did despise the cause of my manservant…
If I did despise the cause of my manservant or of my maidservant. Job now disclaims a fourth sin the oppression of his dependents. Eliphaz had taxed him generally with harshness and cruelty in his relations towards those weaker than himself, (Job_22:5-9) but had not specially pointed to this kind of oppressiveness. As, however, this was the commonest form of the vice, Job deems it right to disclaim it, before addressing himself to the several charges brought by Eliphaz. He has not ill used his slaves, either male or female. He has not "despised their cause," but given it full consideration and attention; he has heard them when they contended with him; he has allowed them to "contend;" he has been a just, and not a hard master. The slavery of which he speaks is evidently of a kind under which the slave had certain rights, as was the ease also under the Mosaic Law. (Exo_21:2-11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–15 What then shall I do when God riseth up?
Job_31:14
What then shall I do when God riseth up?
Read full note →
The great question
1. Jobs mind was deeply impressed with a sense of his own responsibility. There is a natural inclination in the mind of man to diminish the sense of responsibility. In most transactions of life men frequently evince a desire to escape as much as possible from personal responsibility. There are responsibilities arising out of the very conformation of the society in which we live, that cannot be avoided. It never can be a matter of choice with us, whether we shall be responsible to God, and in the sight of God. The very nature of our relation to God implies responsibility, and the very character of God, in reference to that relationship, also implies responsibility. The responsibility of man to God reaches to the whole of mans moral being.
2. Jobs conviction that there is a day coming in which God will arise. As a Sovereign, making inquisition, and holding a grand assize in which the universe should be concerned. And God will visit. That term is often used in the sense of visitation for the purpose of punishment. God will arise as the legislator of the universe--as the promulgator of a law which has been universally violated, and which has not exercised its restraining influence upon the hearts of men because their allegiance had departed. Of necessity there must be vindication. Either the justice of God must fail, or there must be a vindication. As the law of God reaches to the minutest details of human existence and of human conduct, the vindication must reach every personal interest, the details of every individual life. And the Lord must visit as an avenger; for vindication implies vengeance. The God whose own arm hath brought salvation, shall be the God who shall visit in the way of vengeance. Job asks, When He visiteth, what shall I answer Him? Should not we ask the same question? What will the man of this world, of pleasure, and of gain, answer? Realise the necessity for finding some answer. There is but one answer. There is nothing to do but to cling to the Cross of Jesus. (George Fish, LL. B.)
The great account
The subject brought before us here is our personal responsibility; that everyone must give account of himself to God. Nothing is hid from the all-seeing eye of Jehovah, that searcheth the heart and the reins, and looketh at the motive, the object, the spirit, in which the man acts.
I. Mans responsibility. We must all give account to God, not merely masters, but servants also; and we must give account in all the transactions of everyday life. Every man has time, talents, opportunities, gifts; every man has a certain station, every man has a certain amount of influence; and we are all responsible for the right use before God. Not one of you can help this influence going forth upon those around you; not one of you can avoid the things you do, telling, in one way or another, upon those with whom you have intercourse. You must do good, or you must do evil. This responsibility we need to face, for it is one that presses always.
II. The way of meeting this responsibility. Two things are spoken of here.
1. What shall we do? Regarding ourselves as responsible to God, what shall we do when He rises in judgment? Shall we not fear to face a holy God? Shall we hide ourselves from God, in order to elude His searching eye? That surely is a vain consideration. Shall we resist His summons? Surely that too is vain.
2. What shall we answer? Shall we say that we have not broken one of Gods commandments? Shall we, like the Pharisee, compare ourselves with others? Shall we begin to make excuse? Shall we plead Gods mercy? The careless cannot meet God. Nor can the formalist; nor the hypocrite and pretender. The two great things we require to be experimentally acquainted with, are repentance and faith towards the Lord Jesus Christ. Believe on the Lord Jesus Christ, and you are delivered at once from the power of the law, and all the accusations of Satan, because Jesus has conquered him, and you also win the victory through faith in Him. (John W. Reeve, M. A.)
The final judgment and ground of acquittal
I. The certainty of a day of visitation and reckoning.
1. This is indicated by the testimony of conscience. Conscience is the vicegerent of the Almighty. It discriminates between virtue and vice, attaching to either their respective awards.
2. By a reference to the moral economy of man, or the economy of Gods dealings towards man.
3. The certainty of a day of visitation is fully unfolded in the Book of God.
II. The ground upon which an answer is to be prepared to the question in our text. Classify the Christian community into four compartments.
1. There are some who have no answer prepared. This is a fact of undoubted certainty.
2. Others prepare an answer on a self-righteous principle. They plead obedience to the requirements of Gods law.
3. Others confide in the uncovenanted mercy of God.
4. But some take higher ground, and are preparing their answer in reference to the righteousness of Christ Jesus our Lord. This is the only plea which will bear inspection, the only foundation for the exercise of mercy. (Adam Gun, A. M.)
The day of visitation
Although Job appears to have taken an undue estimate of his own righteousness, and certainly adhered to his own integrity with a blamable tenacity, yet his scrupulous conscientiousness is greatly to be admired. The smallest act of injustice or oppression, nay, even of neglect, towards the meanest slave or household servant, was viewed by Job as a sin against God, and one for which God would hereafter call him to account!
I. The occasion contemplated. When God will rise up, and when He will visit in judgment.
1. He appears now, as it were, indifferent to the affairs of men.
2. A day is coming when He will arise and visit. It is the day of death. It is the day of punishment. It is the day of judgment.
3. The certainty of its approach. Accountability seems almost an instinct in man. The day of judgment must come--there is no escape from it.
4. Yet most persons believe and act as if they believed it not. How surprising is the indifference of professed believers!
II. The important inquiry respecting this solemn event. When He visiteth, what shall I answer Him?
1. There is individuality in this question; it is the souls soliloquy. Not what shall this man do; but what shall I do?
2. It is, what shall I do? But the time for action is then over. Can I escape and hide myself? Can I evade or deceive? Can I contend with Him?
3. It is, what shall I answer? Various are the excuses with which men satisfy their consciences now, but they will avail nothing then. The following will have nothing to answer,--vicious men and dissipated. Men who have neglected their souls. Self-satisfied formalists. The spiritual professor who has not departed from secret sin. There will be one who can answer--the poor, penitent, humble, believing disciple of Jesus. (F. Close, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 General Information:
General Information:
Job continues describing situations in which he would deserve God's punishment, but he knows they are not true. (See: Hypothetical Situations)
Read full note →
what then would I do when God rises up to accuse me? When he comes to judge me, how would I answer him?
Job uses these questions to emphasize that if God were to judge him, Job would not be able to make himself appear to be good. AT: "then there would be absolutely nothing I could say to defend myself when God comes to judge me." (See: Rhetorical Question)
Did the one who made me in the womb not make them also? Did not the same one mold us all in the womb?
Job uses these questions to emphasize that he is no different from his servants. He implies that God would be angry if Job were to treat his servants as less valuable than himself. AT: "The one who made me in the womb also made them. He formed us all in the womb." (See: Rhetorical Question)
translationWords
just
servant
raise
accuse
womb
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v13 31:13-15 unfair to . . . servants: This might…
31:13-15 unfair to . . . servants: This might refer to violations of the fourth commandment (Deut 5:12-15). • God created both me and my servants: Job extended the implications of being created in God’s image to the poor (Prov 14:31; 22:2) and even to slaves.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.