Job 31:39

If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

31:33-40 Job clears himself from the charge of hypocrisy. We are loth to confess our faults, willing to excuse them, and to lay the blame upon others. But he that thus covers his sins, shall not prosper, Pr 28:13. He speaks of his courage in what is good, as an evidence of his sincerity in it. When men get estates unjustly, they are justly deprived of comfort from them; it was sown wheat, but shall come up thistles. What men do not come honestly by, will never do them any good. The words of Job are ended. They end with a bold assertion, that, with respect to accusation against his moral and religious character as the cause for his sufferings, he could appeal to God. But, however confident Job was, we shall see he was mistaken, chap. 40:4,5; 1Jo 1:8. Let us all judge ourselves; wherein we are guilty, let us seek forgiveness in that blood which cleanseth from all sin; and may the Lord have mercy upon us, and write his laws in our hearts!

Barnes' Notes on the Bible

If I have eaten the fruits thereof - Margin, strength. The strength of the earth is that which the earth produces or which is the result of its strength. We speak now of a "strong soil " - meaning that it is capable of bearing much.

Without money - Hebrew "without silver " - silver being the principal circulating medium in early times. The meaning here is, "without paying for it;" either without having paid for the land, or for the labor. "Or have caused the owners thereof." Margin, the soul of the owners thereof to expire, or breathe out. The Hebrew is, "If I have caused the life of the owners (or lords) of it to breathe out." The meaning is, if I have appropriated to myself the land or labor of others without paying for it, so that their means of living are taken away. He disclaims all injustice in the case. He had not deprived others of their land by violence or fraud, so that they had no means of subsistence.

Jamieson-Fausset-Brown Bible Commentary

39. lose … life—not literally, but "harassed to death"; until he gave me up his land gratis [Maurer]; as in Jud 16:16; "suffered him to languish" by taking away his means of living [Umbreit] (1Ki 21:19).

Matthew Poole's Commentary

Without money; either without paying the price required by the right owner for the land, or by defrauding my workmen of the wages of their labours.

To lose their life; killing them, that so I might have undisturbed possession of it, as Ahab did Naboth.

Gill's Exposition of the Entire Bible

If I have eaten the fruits thereof without money,.... Or, "the strength thereof without silver" (b); see Genesis 4:12, silver being the money chiefly in use in those times. Job's meaning is, that he ate not anything of the fruits and increase of his own land, without having paid for the same, which he would have done, if he had got his land out of the hands of the rightful owners of it, by deceit or violence; or if he had not paid his workmen for ploughing, sowing, reaping, &c. or if he had demanded the fruits of the earth of his tenants, to whom he had let out his farms, without giving them a proper price for them:

or have caused the owners thereof to lose their life; as Jezebel caused Naboth to lose his, who was the original proprietor, that Ahab might possess it, 1 Kings 21:7; or it may signify tenants, to whom Job rented out fields, but did not starve them by renting them under hard leases, or lands on hard terms, so that they could not live upon them; or it may design the tillers of the land, as Jarchi and Bar Tzemach; those that wrought in it, the servants that were employed in ploughing, &c. to whom wages were due, and who had not too hard labour imposed upon them, to the endangering of their lives; or he did not "afflict and grieve" (c) them, as some versions; or make their lives bitter, through hard bondage and service, as the Israelites in Egypt.

(b) "robur ejus", Montanus, Bolducius, Mercerus, Drusius; "vim ejus", Junius & Tremellius, Cocceius, Michaelis, Schultens; "sine, vel absque argento", Mercer, Drusius, Cocceius, Michaelis, Schultens.

(c) "afflixi", V. L. "dolore affeci", Pagninus; so Broughton.

Geneva Study Bible

If I have eaten the fruits thereof without money, or have caused {e} the owners thereof to lose their life:

(e) Meaning, that he was not a briber or extortioner.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

39. to lose their life] lit. if I have caused the soul of the owners thereof to breathe out. The reference may be either to oppressions which brought the owners to death, after which their land was seized without money, or to oppressive appropriation of the land so that the rightful owner was brought to death through penury and misery.

Pulpit Commentary

Verse 39. - If I have eaten the fruits thereof without money; i.e. without acquiring a title to them by purchase. Or have caused the owners thereof to lose their life. Either by actual violence or by depriving them of the means of support (see the comment on Job 29:13). Job had been accused of robbery and oppression both by Zophar (Job 20:12-19) and Eliphaz (Job 22:5-9). He had not, however, been accused of actual murder. Job 31:39

Keil and Delitzsch Biblical Commentary on the Old Testament

38 If my field cry out against me,

And all together its furrows weep;

39 If I have devoured its strength without payment,

And caused the soul of its possessor to expire:

40 May thistles spring up instead of wheat,

And darnel instead of barley.

The field which he tills has no reason to cry out on account of violent treatment, nor its furrows to weep over wrong done to them by their lord.

(Note: In a similar figure a Rabbinic proverb says (with reference to Malachi 2:13), that the altar of God weeps over him who separates himself from the wife of his youth.)

אדמה, according to its radical signification, is the covering of earth which fits close upon the body of the earth as its skin, and is drawn flat over it, and therefore especially the arable land; תּלם (Arab. telem, not however directly referable to an Arab. root, but as also other words used in agriculture, probably borrowed from the North Semitic, first of all the Aramaic or Nabataic), according to the explanation of the Turkish Kamus, the "ditch-like crack which the iron of the ploughman tears in the field," not the ridge thrown up between every two furrows (vid., on Psalm 65:11). He has not unlawfully used (which would be the reason of the crying and weeping) the usufruct of the field (כּח meton., as Genesis 4:12, of the produce, proportioned to its capability of production) without having paid its value, by causing the life to expire from the rightful owner, whether slowly or all at once (Jeremiah 15:9). The wish in Job 31:40 is still stronger than in Job 31:8, Job 31:12 : there the loss and rooting out of the produce of the field is desired, here the change of the nature of the land itself; the curse shall and must come upon it, if its present possessor has been guilty of the sin of unmerciful covetousness, which Eliphaz lays to his charge in Job 22:6-9.

According to the view of the Capuchin Bolducius (1637), this last strophe, Job 31:38, stood originally after Job 31:8, according to Kennicott and Eichhorn after Job 31:25, according to Stuhlmann after Job 31:34. The modern expositors retain it in its present position. Hirzel maintains the counter arguments: (1) that none of the texts preserved to us favour the change of position; (2) that it lay in the plan of the poet not to allow the speeches of Job to be rounded off, as would be the case by Job 31:35 being the concluding strophe, but to break off suddenly without a rhetorical conclusion. If now we imagine the speeches of Elihu as removed, God interrupts Job, and he must cease without having come to an end with what he had to say. But these counter arguments are an insufficient defence: for (1) there is a number of admitted misplacements in the Old Testament which exceed the Masora (e.g., 1 Samuel 13:1; Jeremiah 27:1), and also the lxx (e.g., 1 Samuel 17:12, באנשׁים, lxx ἐν ἀνδράσιν, instead of בשׁנים); (2) Job's speech would gain a rhetorical conclusion by Job 31:38, if, as Hirzel in contradiction of himself supposes, Job 31:35 ought to be considered as a parenthesis, and Job 31:40 as a grammatical conclusion to the hypothetical clauses from Job 31:24 onwards. But if this strange view is abandoned, it must be supposed that with Job 31:38 Job intends to begin the assertion of his innocence anew, and is interrupted in this course of thought now begun, by Jehovah. But it is improbable that one has to imagine this in the mind of such a careful poet. Also the first word of Jehovah, "Who is this that darkeneth counsel with words without knowledge?" Job 38:2, is much more appropriate to follow directly on Job 31:37 than Job 31:40; for a new course of thought, which Jehovah's appearing interrupts, begins with Job 31:35; and the rash utterance, Job 31:37, is really a "darkening of the divine decree." For by declaring he will give an account to God, his judge, concerning each of his steps, and approach Him like a prince, Job does not merely express the injustice of the accusations raised by his human opponents, but he casts a reflection of injustice upon the divine decree itself, inasmuch as it appears to him to be a de facto accusation of God.

Nevertheless, whether Elihu's speeches are not be put aside as not forming an original portion of the book, or not, the impression that Job 31:38 follow as stragglers, and that Job 31:35 would form a more appropriate close, and a more appropriate connection for the remonstrance that follows, whether it be Jehovah's or Elihu's, remains. For the assertion in Job 31:38 cannot in itself be considered to be a justifiable boldness; but in Job 31:35 the whole condition of Job's inner nature is once more mirrored forth: his longing after God, by which Satan's prediction is destroyed; and his overstepping the bounds of humility, on account of which his affliction, so far as it is of a tentative character, cannot end before it is also become a refining fire to him. Therefore we cannot refrain from the supposition that it is with Job 31:38 just as with Isaiah 38:21 The lxx also found these two verses in this position; they belong, however, after Isaiah 38:6, as is clear in itself, and as is evident from 2 Kings 20:7 There they are accidentally omitted, and are now added at the close of the narration as a supplement. If the change of position, which is there an oversight, is considered as too hazardous here, Job 31:35 must be put in the special and close relation to the preceding strophe indicated by us in the exposition, and Job 31:38 must be regarded as a final rounding off (not as the beginning of a fresh course of thought); for instead of the previous aposiopeses, this concluding strophe dies away, and with it the whole confession, in a particularly vigorous, imprecative conclusion.

Let us once more take a review of the contents of the three sharply-defined monologues. After Job, in Job 27:1, has closed the controversy with the friends, in the first part to this trilogy, Job 29:1, he wishes himself back in the months of the past, and describes the prosperity, the activity, for the good of his fellow-men, and the respect in which he at that time rejoiced, when God was with him. It is to be observed here, how, among all the good things of the past which he longs to have back, Job gives the pre-eminence to the fellowship and blessing of God as the highest good, the spring and fountain of every other. Five times at the beginning of Job 29:1 in diversified expressions he described the former days as a time when God was with him. Look still further from the beginning of the monologue to its close, to the likewise very expressive כאשׁר אבלים ינחם. The activity which won every heart to Job, and toward which he now looks back so longingly, consisted of works of that charity which weeps with them that weep, and rejoices not in injustice, Job 29:12-17. The righteousness of life with which Job was enamoured, and which manifested itself in him, was therefore charity arising from faith (Liebe aus Glauben). He knew and felt himself to be in fellowship with God; and from the fulness of this state of being apprehended of God, he practised charity. He, however, is blessed who knows himself to be in favour with God, and in return loves his fellow-men, especially the poor and needy, with the love with which he himself is loved of God. Therefore does Job wish himself back in that past, for now God has withdrawn from him; and the prosperity, the power, and the important position which were to him the means for the exercise of his charity, are taken from him.

This contrast of the past and present is described in Job 30:1, which begins with ועתה. Men who have become completely animalized, rough hordes driven into the mountains, with whom he sympathized, but without being able to help them as he had wished, on account of their degeneracy, - these mock at him by their words and acts. Now scorn and persecution for the sake of God is the greatest honour of which a man can be accounted worthy; but, apart from the consideration that this idea could not yet attain its rightful expression in connection with the present, temporal character of the Old Testament, it was not further from any one than from him who in the midst of his sufferings for God's sake regards himself, as Job does now, as rejected of God. That scorn and his painful and loathesome disease are to him a decree of divine wrath; God has, according to his idea, changed to a tyrant; He will not hear his cry for help. Accordingly, Job can say that his welfare as a cloud is passed away. He is conscious of having had pity on those who needed help, and yet he himself finds no pity now, when he implores pity like one who, seated upon a heap of rubbish, involuntarily stretches forth his hand for deliverance. In this gloomy picture of the present there is not even a single gleam of light; for the mysterious darkness of his affliction has not been in the slightest degree lighted up for Job by the treatment the friends have adopted. Also he is as little able as the friends to think of suffering and sin as unconnected, for which very reason his affliction appears to him as the effect of divine wrath; and the sting of his affliction is, that he cannot consider this wrath just. From the demand made by his faith, which here and there breaks through his conflict, that God cannot allow him to die the death of a sinner without testifying to his innocence, Job nowhere attains the conscious conclusion that the motive of his affliction is love, and not wrath.

In the third part of the speech (Job 31:1), which begins with the words, "I had made a covenant," etc., without everywhere going into the detail of the visible conjunction of the thought, Job asserts his earnest struggle after sanctification, by delivering himself up to just divine punishment in case his conduct had been the opposite. The poet allows us to gain a clear insight into that state of his hero's heart, and also of his house, which was well-pleasing to God. Not merely outward adultery, even the adulterous look; not merely the unjust acquisition of property and goods, but even the confidence of the heart in such things; not merely the share in an open adoration of idols, but even the side-glance of the heart after them, is accounted by him as condemnatory. He has not merely guarded himself from using sinful curses against his enemies, but he has also not rejoiced when misfortune overtook them. As to his servants, even when he has had a dispute with any of them, he has not forgotten that master and servant, without distinction of birth, are creatures of one God. Towards orphans, from early youth onwards, he has practised such tender love as if he were their father; towards widows, as if he were their son. With the hungry he has shared his bread, with the naked his clothes; his subordinates had no reason to complain of niggardly sustenance; his house always stood open hospitably to the stranger; and, as the two final strophes affirm: he has not hedged in any secret sin, anxious only not to appear as a sinner openly, and has not drawn forth wailings and tears from the ground which he cultivated by avarice and oppressive injustice. Who does not here recognise a righteousness of life and endeavour, the final aim of which is purity of heart, and which, in its relation to man, flows forth in that love which is the fulfilling of the law? The righteousness of which Job (Job 29:14) says, he has put it on like a garment, and it has put him on, is essentially the same as that which the New Testament Preacher on the mount enjoins. As the work of an Israelitish poet, Job 31:1 is a most important evidence in favour of the assertion, that a life well-pleasing to God is not, even in the Old Testament, absolutely limited to the Israelitish nation, and that it enjoins a love which includes man as man within itself, and knows of no distinction.

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