Job 31:15

Job 31:15 Did not he that made me in the womb make him? and did not one fashion us in the womb?

Ver. 15. Did not he that made me in the womb, make him?] In which regard have not we all one Father, and hath not one God created us? Mal 2:10. Is it not he who formeth and shapeth us, and all by the book, Psa 139:16. We are all of all sorts in this respect (whether kings or captives, lords or lowlies), made of the same mould, hewn out of the same rock, digged out of the same pit, cut out of the same piece, the shears only going between, as they say. Thus for our bodies, and for our better part, is not the meanest made in God’s image, and as capable of heaven, if God please, as the greatest? In the law the servant paid the half shekel as well as the master; and in Christ Jesus, as there is neither Jew nor Greek, so neither bond nor free, Gal 3:28. Truth it is, God hath made these distinctions and degrees among men, but himself is no respecter of persons. He acknowledgeth no faces (so the Hebrew expresseth it). He taketh no notice of any man’s outward condition, as country, sex, wisdom, wealth, dignity, &c. These neither please God nor displease him, but as they are in a good or bad man; as a cipher by itself is nothing without a figure before it. This reason wrought with Job, and should do, doubtless, with all superiors, to bring them to a moderation. Why should a poor man be slighted or brow beaten? Is he not God’s handiwork also? Was he not made in secret, and curiously wrought in the lowest parts of the earth? Psa 139:15, that is, in his mother’s womb, as it followeth.

And did not one (that is God) fashion (Heb. apt or fit) us in the womb?] Quum fortuna, non natura eos fecerit servos, cur, propter fortunam, eos contemptiores habuissem? Forasmuch as not Nature, but Providence, hath made them my servants, why should I for that cause deal hardly with them; and not rather favour them the more, for our common condition of birth, and death, and coming to judgment? Apte et concinne elaboravit (Brent.). Servus αυναδελφος vei ομοδελφος domini sui est.

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.

Job_31:15

Did not He that made me in the womb make him?

God the universal Creator

I. Illustrate the doctrine here conveyed. Both high and low, rich and poor, all sorts and conditions of men, have one common Creator.

1. The unity of creation, Mens tastes, habits, abodes, and appearances differ, but men are one family.

2. The high position of the Divine Being. There are none to divide His praise, none to claim His position.

3. The harmony of Gods providential dealings. He can cause one event to fit in with another, one person to assist and help his fellow, and out of the apparently diverse elements to make one perfect,, harmonious, and beautiful whole.

II. Apply the subject to our own improvement. We are taught from the fact stated by Job. If we see another sin, our language should be, Did not He that made me make him? And we should bear with him tenderly. If we see another in want or poverty our thoughts should be, Did not He that made me make him? And we should afford our best relief.

1. Some suggestions for our duty towards God. He is our Creator. As our supreme Benefactor and Maker we should manifest our sense of His authority over us and our dependence on His care.

2. Some reflections on our duty one to another. (Homilist.)

Mans common rights

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 tyrannise 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 defence of it, it shows that Job had derived his views from something more than the speculations of men and the desire of power, when he says that he regarded all men as originally equal, and as having the same Creator. It is, in fact, a sentiment which men have been practically very reluctant to believe, and which works its way very slowly even yet on the earth.

2. This sentiment, if fairly embraced and carried out, would soon destroy slavery everywhere. If men 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 men endeavour 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, that moment the shackles of the slave will fall, and he will be free. (Albert Barnes.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

He was moved to show pity unto servants, because they were God’s creatures as he was.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Mal 2:10; Act 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Did 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) Did not he that made me in the womb make him?—He here meets the charges of Eliphaz (Job_22:6-7; Job_22:9).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

If I have withheld the poor from their desire,.... Their reasonable desires, and which it was in his power to grant; as when they desired a piece of bread, being hungry, or clothes to cover them, being naked; but not unreasonable desires, seeking and asking great things for themselves, or unlimited and unbounded ones, such as the two sons of Zebedee desired of Christ, Mar 10:35;

or have caused the eyes of the widow to fail; through long waiting for, and expecting help and succour from him, and at last disappointed. Job did not use the widow in such a manner as to give her reason to hope for relief or counsel from him she came for, and make her wait long, and then send her away empty, as he was charged, Job 22:9; but he soon dispatched her, by granting her what she sued to him for.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Act 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,” Act 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I considered that he was, though my servant, yet my fellow creature, made by the same God, and therefore one of God’s subjects, whom I could not abuse without the injury of his supreme Lord.

Did not one fashion us in the womb, Heb. did he not form us in one womb? not in one individual womb, but in a womb of the same kind, in a human womb, with a body and soul of the same nature and quality, a reasonable and immortal creature, and made after God’s image, no less than myself, to whom therefore I owed some respect for God’s sake.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Did not one fashion us — “There is,” said Seneca, “the same beginning, the same origin, for all; no one is more noble than another.” — De Benef., 3:28. Nature, as she contemplates her two great estates, life and death, man’s entrance into and his departure from life, has many a moral for man, such as humility, forbearance, charity, and brotherly love. The charter of human rights rests upon our oneness in nature, and our equality before the ONE who made us — God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

and form us both in the womb? I in my mother’s womb and he in his mother’s womb—did not One creator form us?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.