I have not allowed my mouth to sin by asking for his life with a curse-- I have not allowedThis phrase reflects Job's conscious and deliberate effort to maintain moral integrity. The Hebrew root here is "nathan," which means to give, allow, or permit. Job is asserting his active role in restraining himself from sin. In the broader context of Job's defense of his righteousness, this phrase underscores his commitment to self-control and ethical behavior, even in the face of severe trials and provocations. my mouth The mouth, in biblical literature, often symbolizes the expression of one's inner thoughts and intentions. The Hebrew word "peh" is used here, emphasizing the importance of speech in moral conduct. In the wisdom literature of the Bible, the mouth is frequently associated with both the potential for blessing and cursing, highlighting the power of words. Job's statement reflects his awareness of this power and his determination to use his speech righteously. to sin The concept of sin in the Hebrew Bible is often linked to the idea of missing the mark or straying from the path of righteousness. The Hebrew word "chata" is used here, indicating a moral failure or transgression. Job's assertion that he has not allowed his mouth to sin reveals his deep commitment to living a life that aligns with God's standards, even in his speech. by asking for his life This phrase suggests a desire for retribution or harm against another person. The Hebrew context implies a request or demand, which in this case, Job denies having made. In the ancient Near Eastern context, seeking the life of another, especially through verbal curses, was a serious moral and social offense. Job's claim here is a testament to his refusal to succumb to bitterness or vengeance, even against those who wronged him. with a curse Cursing in the biblical context involves invoking harm or misfortune upon someone, often through spoken words. The Hebrew word "alah" is used, which can mean an oath or a curse. In the ancient world, curses were believed to have real power, and invoking them was a grave matter. Job's insistence that he has not cursed his enemies highlights his adherence to a higher moral standard, reflecting the teachings found in other parts of Scripture, such as Proverbs and the teachings of Jesus, which advocate for blessing rather than cursing one's enemies. Persons / Places / Events 1. JobThe central figure in the Book of Job, a man described as blameless and upright, who feared God and shunned evil. In this chapter, Job is defending his integrity and righteousness. 2. Job's FriendsAlthough not directly mentioned in this verse, they are significant in the context of Job's discourse. They accused Job of sin, which he refutes in this chapter. 3. GodThe ultimate judge of righteousness, whom Job seeks to vindicate him. 4. AdversariesImplied in this verse, these are those who have wronged Job, yet he claims he has not wished them harm. 5. The Setting of Job's DiscourseJob 31 is part of Job's final defense, where he lists his moral and ethical conduct to assert his innocence. Teaching Points Guarding the TongueJob exemplifies the importance of controlling one's speech, even in the face of adversity. Believers are called to be mindful of their words, ensuring they reflect Christ-like character. Integrity in AdversityJob's refusal to curse his enemies highlights his commitment to righteousness. Christians are encouraged to maintain integrity, regardless of circumstances. Forgiveness and MercyBy not wishing harm upon his adversaries, Job demonstrates forgiveness. Believers are reminded to extend mercy, reflecting God's grace. Righteousness as a WitnessJob's conduct serves as a testimony to his faith. Christians are urged to let their actions and words be a witness to their faith in God. Bible Study Questions 1. How does Job's restraint in speech challenge us in our daily interactions, especially with those who wrong us? 2. In what ways can we apply the principle of blessing rather than cursing in our relationships, as seen in Job 31:30 and Matthew 5:44? 3. Reflect on a time when you were tempted to speak ill of someone. How can Job's example guide you in similar future situations? 4. How does the teaching in James 3:9-10 about the power of the tongue relate to Job's statement in Job 31:30? 5. What practical steps can we take to ensure our words align with the teachings of Christ, as demonstrated by Job's example? Connections to Other Scriptures Matthew 5:44Jesus teaches to love your enemies and pray for those who persecute you, which aligns with Job's refusal to curse his adversaries. Romans 12:14Paul instructs believers to bless those who persecute them, not curse them, echoing Job's restraint. James 3:9-10Discusses the power of the tongue and the importance of using it to bless rather than curse, reinforcing Job's discipline over his speech. People Abaddon, Adam, JobPlaces UzTopics Allowed, Asking, Curse, Invoking, Mouth, Oath, Putting, Sin, Soul, Suffered, Wishing, Yea, YesDictionary of Bible Themes Job 31:30 8339 self-control Job 31:29-30 8730 enemies, of believers Library Thou Shalt not Steal. This Commandment also has a work, which embraces very many good works, and is opposed to many vices, and is called in German Mildigkeit, "benevolence;" which is a work ready to help and serve every one with one's goods. And it fights not only against theft and robbery, but against all stinting in temporal goods which men may practise toward one another: such as greed, usury, overcharging and plating wares that sell as solid, counterfeit wares, short measures and weights, and who could tell all the … Dr. Martin Luther—A Treatise on Good WorksQuestion of the Active Life I. Do all Acts of the Moral Virtues come under the Active Life? II. Does Prudence pertain to the Active Life? III. Does Teaching belong to the Active or to the Contemplative Life? IV. Does the Active Life continue after this Life? I Do all Acts of the Moral Virtues come under the Active Life? S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the … St. Thomas Aquinas—On Prayer and The Contemplative Life Whether virtue is in us by Nature? Objection 1: It would seem that virtue is in us by nature. For Damascene says (De Fide Orth. iii, 14): "Virtues are natural to us and are equally in all of us." And Antony says in his sermon to the monks: "If the will contradicts nature it is perverse, if it follow nature it is virtuous." Moreover, a gloss on Mat. 4:23, "Jesus went about," etc., says: "He taught them natural virtues, i.e. chastity, justice, humility, which man possesses naturally." Objection 2: Further, the virtuous good consists … Saint Thomas Aquinas—Summa Theologica Whether after Christ, it was Proper to the Blessed virgin to be Sanctified in the Womb? Objection 1: It would seem that it was proper for the Blessed Virgin, after Christ, to be sanctified in the womb. For it has been said [4131](A[4]) that the Blessed Virgin was sanctified in the womb, in order that she might be worthy to be the mother of God. But this is proper to her. Therefore she alone was sanctified in the womb. Objection 2: Further, some men seem to have been more closely connected with Christ than Jeremias and John the Baptist, who are said to have been sanctified in the womb. … Saint Thomas Aquinas—Summa Theologica Whether Corporal Alms are of More Account than Spiritual Alms? Objection 1: It would seem that corporal alms are of more account than spiritual alms. For it is more praiseworthy to give an alms to one who is in greater want, since an almsdeed is to be praised because it relieves one who is in need. Now the body which is relieved by corporal alms, is by nature more needy than the spirit which is relieved by spiritual alms. Therefore corporal alms are of more account. Objection 2: Further, an alms is less praiseworthy and meritorious if the kindness is compensated, … Saint Thomas Aquinas—Summa Theologica Whether Confession is According to the Natural Law? Objection 1: It would seem that confession is according to the natural law. For Adam and Cain were bound to none but the precepts of the natural law, and yet they are reproached for not confessing their sin. Therefore confession of sin is according to the natural law. Objection 2: Further, those precepts which are common to the Old and New Law are according to the natural law. But confession was prescribed in the Old Law, as may be gathered from Is. 43:26: "Tell, if thou hast anything to justify … Saint Thomas Aquinas—Summa Theologica Whether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation? Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as … Saint Thomas Aquinas—Summa Theologica The Advanced Christian Reminded of the Mercies of God, and Exhorted to the Exercise of Habitual Love to Him, and Joy in Him. 1. A holy joy in God, our privilege as well as our duty.--2. The Christian invited to the exercise of it.--3. By the consideration of temporal mercies.--4. And of spiritual favors.--5. By the views of eternal happiness.--6. And of the mercies of God to others, the living and the dead.--7. The chapter closes with an exhortation to this heavenly exercise. And with an example of the genuine workings of this grateful joy in God. 1. I WOULD now suppose my reader to find, on an examination of his spiritual … Philip Doddridge—The Rise and Progress of Religion in the Soul Trials of the Christian AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit … John Bunyan—The Riches of Bunyan The Christian Business World Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest … Henry T. Sell—Studies in the Life of the Christian The Seventh Commandment Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The … Thomas Watson—The Ten Commandments Tit. 2:06 Thoughts for Young Men WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most … John Charles Ryle—The Upper Room: Being a Few Truths for the Times Thoughts Upon Worldly-Riches. Sect. Ii. TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in … William Beveridge—Private Thoughts Upon a Christian Life Job The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be … John Edgar McFadyen—Introduction to the Old Testament Links Job 31:30 NIVJob 31:30 NLTJob 31:30 ESVJob 31:30 NASBJob 31:30 KJV
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