| Barnes' Notes on the Bible Did not he that made me in the womb make him? - Had we not one and the same Creator, and have we not consequently the same nature? We may observe in regard to this sentiment, (1.) That it indicates a very advanced state of view in regard to man. The attempt has been always made by those who wish to tyrannize over others, or who aim to make slaves of others, to show that they are of a different race, and that in the design for which they were made, they are wholly inferior. Arguments have been derived from their complexion, from their supposed inferiority of intellect, and the deep degradation of their condition, often little above that of brutes, to prove that they were originally inferior to the rest of mankind. On this the plea has been often urged, and oftener felt than urged, that it is right to reduce them to slavery. Since this feeling so early existed, and since there is so much that may be plausibly said in defense of it, it shows that Job had derived his views from something more than the speculations of people, and the desire of power, when he says that he regarded all people as originally equal, and as having the same Creator. It is in fact a sentiment which people have been practically very reluctant to believe, and which works its way very slowly even yet on the earth; compare Acts 17:26. (2.) This sentiment, if fairly embraced and carried out, would soon destroy slavery everywhere. If people felt that they were reducing to bondage those who were originally on a level with themselves - made by the same God, with the same faculties, and for the same end; if they felt that in their very origin, in their nature, there was that which could not be made mere property, it would soon abolish the whole system. It is kept up only where people endeavor to convince themselves that there is some original inferiority in the slave which makes it proper that he should be reduced to servitude and be held as property. But as soon as there can be diffused abroad the sentiment of Paul, that "God hath made of one blood all nations of men," Acts 17:26, or the sentiment of the patriarch Job, that "the same God made us and them in the womb," that moment the shackles of the slave will fall, and he will be free. Hence it is apparent, how Christianity, that carries this lesson on its fore-front, is the grand remedy for the evils of slavery, and needs only to be universally diffused to bring the system to an end. And did not one fashion us in the womb - Margin, Or, did he not fashion us in one womb? The Hebrew will bear either construction, but the parallelism rather requires that given in the text, and most expositors agree in this interpretation. The sentiment is, whichever interpretation be adopted, that they had a common origin; that God would watch over them alike as his children; and that, therefore, they had equal rights.
Clarke's Commentary on the BibleDid not he that made me - make him? - I know that God is the Judge of all; that all shall appear before him in that state where the king and his subject, the master and his slave, shall be on an equal footing, all civil distinctions being abolished for ever. If, then I had treated my slaves with injustice, how could I stand before the judgment-seat of God? I have treated others as I wish to be treated.
Gill's Exposition of the Entire BibleDid not he that made me in the womb make him?.... And her also, both his manservant and maidservant: these were made, by the Lord as Job was, and in a like place and manner as he himself; though parents are the instruments of begetting children, and of bringing them into the world, God is the Maker of men, as at the beginning, and all are alike made by him, in whatsoever rank, condition, and circumstance of life, whether masters or servants; and they are all fabricated in the same shop of nature, the womb of a woman: and did not one fashion us in the womb? that is, he who is the one God, according to Malachi 2:10; God is one in nature and essence, though there are three Persons in the unity of the Godhead; and this one God, Father, Son, and Spirit, is the Creator of all men and things; hence we read of "Creators", Ecclesiastes 12:1; and, though one God makes the bodies and creates the souls of men now as at the first, and all are formed and fashioned by him, high, low, rich and poor, bond and free; and they have all the same rational powers and faculties of soul, Psalm 33:15; as well as the same curious art and skill are employed in forming and fashioning their bodies and the members of them, in the lower parts of the earth, in their mother's womb; yea, they are fashioned "in one womb" (h), as the words will better bear to be rendered according to the position of them in the original and the accents; not indeed in the same identical womb, but in a like one: there are two words in the original here, both translated "womb"; the one signifies the "ovarium", in which the conception is made; the other designs the "secundine", in which the fetus is wrapped or covered; for so it may be rendered, "did he not cover us?" &c. (i); though Jarchi, Aben Ezra, Ben Gersom, and others, interpret it of the one God as we do: Job's reasoning is, that seeing he and his servants were equally the workmanship of God, and both made in the womb by him, and curiously fashioned alike, and possessed of the same rational powers, it would be unreasonable in him to use them ill, who were his fellow creatures; and should he, he might expect the Maker of them both would highly resent it. Macrobius (k), an Heathen writer, gives a remarkable instance of the care heaven, as he expresses it, has of servants, and how much the contempt of it is resented thereby; and reasons much in the same manner concerning them as Job does here, that they are men, though servants; are of the same original, breathe in the same air, live and die as other men. (h) , Sept. "in utero uno", Munster; so Beza, Drusius, Michaelis. (i) Saturnal. l. 1. c. 11. (k) Vid. Hackman. Praecidan. Sacr. p. 193.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe same manner of birth, by the same divine creative power and the same human agency, makes both master and servant substantially brethren with equal claims: Has not He who brought me forth in my mother's womb (also) brought forth him (this my servant or my maid), and has not One fashioned us in our mother's belly? אחד, unus, viz., God, is the subj., as Malachi 2:10, אחד (אב) אל (for the thought comp. Ephesians 6:9), as it is also translated by the Targ., Jer., Saad., and Gecat.; whereas the lxx (ἐν τῇ αὐτῇ κοιλίᾳ), Syr., Symm. (as it appears from his translation ἐν ὁμοίῳ τρόπῳ), construe אחד as the adj. to בּרחם, which is also the idea of the accentuation (Rebia mugrasch, Mercha, Silluk). On the other hand, it has been observed (also Norzi) that it ought to be האסחד according to this meaning; but it was not absolutely necessary, vid., Ges. 111, 2, b. אחד also would not be unsuitable in this combination; it would, as e.g., in אחד חלום, not affirm identity of number, but of character. But אחד is far more significant, and as the final word of the strophe more expressive, when referred to God. The form ויכוּננּוּ is to be judged of just like ותּמוּגנוּ, Isaiah 54:6; either they are forms of an exceptionally transitive (as שׁוּב, Psalm 85:5, and in שׁוב שׁבות) use of the Kal of these verbs (vid., e.g., Parchon and Kimchi), or they are syncopated forms of the Pilel for ויכנננּוּ, ותּמגגנוּ, syncopated on account of the same letters coming together, especially in ויכנננו (Ew. 81, a, and most others); but this coincidence is sought elsewhere (e.g., Psalm 50:23; Proverbs 1:28), and not avoided in this manner (e.g., Psalm 119:73). Beside this syncope ויכוּננּוּ might also be expected, while according to express testimony the first Nun is raphatum: we therefore prefer to derive these forms from Kal, without regarding them, with Olsh., as errors in writing. The suff. is rightly taken by lxx, Targ., Abulwalid, and almost all expositors, (Note: Also in the Jerusalem Talmud, where R. Johanan, eating nothing which he did not also share with his slave, refers to these words of Job. Comp. also the story from the Midrash in Guiseppe Levi's Parabeln Legenden und Ged. aus Thalmud und Midrasch, S. 141 (Germ. transl. 1863): The wife of R. Jose began a dispute with her maid. Her husband came up and asked the cause, and when he saw that his wife was in the wrong, told her so in the presence of the maid. The wife said in a rage: Thou sayest I am wrong in the presence of my maid? The Rabbi answered: I do as Job did.) not as singular (ennu equals êhu), but as plural (ennu equals ênu); The Babylonian school pointed ויכוּננוּ, like ממנו where it signifies a nobis, ממּנוּ (Psalter ii. 459, and further information in Pinsker's works, Zur Geschichte des Karaismus, and Ueber das sogen. assyrische Punktationssystem). Therefore: One, i.e., one and the same God, has fashioned us in the womb without our co-operation, in an equally animal way, which smites down all pride, in like absolute conditionedness.
Geneva Study BibleDid not he that made me in the womb make {l} him? and did not one fashion us in the womb? (l) He was moved to show pity to servants, because they were God's creatures as he was.
King James Translators' Notesdid not one...: or, did he not fashion us in one womb?
Jamieson-Fausset-Brown Bible Commentary15. Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Mal 2:10; Ac 17:26; Eph 6:9 make the common origin of masters and servants the argument for brotherly love being shown by the former to the latter.
Matthew Henry's Concise Commentary31:9-15 All the defilements of the life come from a deceived heart. Lust is a fire in the soul: those that indulge it, are said to burn. It consumes all that is good there, and lays the conscience waste. It kindles the fire of God's wrath, which, if not quenched by the blood of Christ, will consume even to eternal destruction. It consumes the body; it consumes the substance. Burning lusts bring burning judgments. Job had a numerous household, and he managed it well. He considered that he had a Master in heaven; and as we are undone if God should be severe with us, we ought to be mild and gentle towards all with whom we have to do.
Matthew Henry's Whole Bible CommentaryVerses 9-15 Two more instances we have here of Job's integrity:- I. That he had a very great abhorrence of the sin of adultery. As he did not wrong his own marriage bed by keeping a concubine (he did not so much as think upon a maid, v. 1), so he was careful not to offer any injury to his neighbour's marriage bed. Let us see here, 1. How clear he was from this sin, v. 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, Prov. 7:6, etc. See the original of all the defilements of the life; they come from a deceived heart. Every sin is deceitful, and none more so than the sin of uncleanness. (2.) He never compassed or imagined any unchaste design. He never laid wait at his neighbour's door, to get an opportunity to debauch his wife in his absence, when the good man was not at home, Prov. 7:19. See ch. 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 (v. 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 (v. 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 Sa. 12:11), which does not in the least excuse the treachery of the adulterous wife; but, how unrighteous soever she is, God is righteous. See Hos. 4:13, Your spouses shall commit adultery. Note, Those who are not just and faithful to their relations must not think it strange if their relations be unjust and unfaithful to them. (2.) He himself might justly be made a public example: For it is an iniquity to be punished by the judges; yea, though those who are guilty of it are themselves judges, as Job was. Note, Adultery is a crime which the civil magistrate ought to take cognizance of and punish: so it was adjudged even in the patriarchal age, before the law of Moses made it capital. It is an evil work, to which the sword of justice ought to be a terror. (3.) It might justly become the ruin of his estate; nay, he knew it would be so (v. 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, Prov. 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, Prov. 16:32. Here observe, 1. What were Job's condescensions to his servants (v. 13): He did not despise the cause of his man-servant, no, nor of his maid-servant, when they contended with him. If they contradicted him in any thing, he was willing to hear their reasons. If they had offended him, or were accused to him, he would patiently hear what they had to say for themselves, in their own vindication or excuse. Nay, if they complained of any hardship he put upon them, he did not browbeat them, and bid them hold their tongues, but gave them leave to tell their story, and redressed their grievances as far as it appeared they had right on their side. He was tender of them, not only when they served and pleased him, but even when they contended with him. Herein he was a great example to masters, to give to their servants that which is just and equal; nay, to do the same things to them that they expect from them (Col. 4:1, Eph. 6:9), and not to rule them with rigour, and carry it with a high hand. Many of Job's servants were slain in his service (ch. 1:15-17); the rest were unkind and undutiful to him, and despised his cause, though he never despised theirs (ch. 19:15, 16); but he had this comfort that in his prosperity he had behaved well towards them. Note, When relations are either removed from us or embittered to us the testimony of our consciences that we have done our duty to them will be a great support and comfort to us. 2. What were the considerations that moved him to treat his servants thus kindly. He had, herein, an eye to God, both as his Judge and their Maker. (1.) As his Judge. He considered, "If I should be imperious and severe with my servants, what then shall I do when God riseth up?" He considered that he had a Master in heaven, to whom he was accountable, who will rise up and will visit; and we are concerned to consider what we shall do in the day of his visitation (Isa. 10:3), and, considering that we should be undone if God should then be strict and severe with us, we ought to be very mild and gentle towards all with whom we have to do. Consider what would become of us if God should be extreme to mark what we do amiss, should take all advantages against us and insist upon all his just demands from us-if he should visit every offence, and take every forfeiture-if he should always chide, and keep his anger for ever. And let not us be rigorous with our inferiors. Consider what will become of us if we be cruel and unmerciful to our brethren. The cries of the injured will be heard; the sins of the injurious will be punished. Those that showed no mercy shall find none; and what shall we do then? (2.) As his and his servants' Creator, v. 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. |
