then let briers grow instead of wheat and stinkweed instead of barley." Thus conclude the words of Job. then let briers growThe word "briers" in Hebrew is "קוֹץ" (qots), which refers to thorny plants or thistles. In the ancient Near Eastern context, briers were often seen as a symbol of desolation and judgment. Job uses this imagery to express the consequences of unrighteousness. If he has been unjust, he invites the natural result of his actions—briers, representing hardship and fruitlessness, to replace the fruitful wheat. This reflects the biblical principle of sowing and reaping, where one's actions lead to corresponding outcomes. instead of wheat
"Wheat" in Hebrew is "חִטָּה" (chittah), a staple grain in ancient Israel, symbolizing prosperity and blessing. Wheat was a primary food source and a sign of God's provision. Job contrasts the desirable wheat with the undesirable briers, emphasizing the loss of blessing and abundance if he were guilty of wrongdoing. This highlights the biblical theme that righteousness leads to divine favor and sustenance. and stinkweed instead of barley
"Stinkweed" is translated from the Hebrew "בָּאָשׁ" (ba'ash), which refers to a foul-smelling plant, often associated with decay and worthlessness. Barley, "שְׂעֹרָה" (se'orah) in Hebrew, was another essential grain, used for bread and offerings. By contrasting stinkweed with barley, Job underscores the transformation from value to worthlessness, from nourishment to repulsion, should he be found guilty. This serves as a metaphor for the spiritual and material consequences of sin. Thus conclude the words of Job
This phrase marks the end of Job's self-defense and his declarations of integrity. The Hebrew word for "conclude" is "תַּמּוּ" (tammu), meaning to complete or finish. Job's discourse is a profound testament to his faith and righteousness amidst suffering. It reflects his unwavering commitment to truth and justice, even when faced with immense personal loss and misunderstanding from his friends. This conclusion invites readers to reflect on the integrity and perseverance required in the face of trials, encouraging a steadfast trust in God's ultimate justice and sovereignty. Persons / Places / Events 1. JobA man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and unwavering faith. 2. Briers and StinkweedThese are symbolic representations of undesirable outcomes. Briers and stinkweed are weeds that choke out good crops, representing the consequences of sin or unfaithfulness. 3. Wheat and BarleyThese are valuable crops in ancient agrarian societies, symbolizing prosperity, blessing, and the fruits of righteousness. 4. The Land of UzThe setting of the Book of Job, traditionally considered to be in the region of Edom or northern Arabia. 5. Job's FriendsEliphaz, Bildad, and Zophar, who visit Job to offer counsel but often misinterpret his suffering as a result of sin. Teaching Points Integrity in AdversityJob's declaration of innocence and his willingness to accept consequences if found guilty teach us the importance of maintaining integrity even when facing trials. Consequences of SinThe imagery of briers and stinkweed serves as a reminder that sin leads to undesirable outcomes, much like weeds overtaking a field. Self-ExaminationJob's self-reflection encourages believers to examine their own lives for areas where they may be sowing seeds that lead to spiritual "weeds." Trust in God's JusticeDespite his suffering, Job trusts in God's ultimate justice, reminding us to have faith in God's righteous judgment. The End of Human WisdomThe phrase "The words of Job are ended" signifies the limits of human understanding and the need to rely on God's wisdom. Bible Study Questions 1. How does Job's willingness to accept briers and stinkweed instead of wheat and barley reflect his understanding of justice and integrity? 2. In what ways can the imagery of briers and stinkweed be applied to our own lives when considering the consequences of our actions? 3. How does the principle of sowing and reaping, as seen in Galatians 6:7-8, relate to Job's declaration in this verse? 4. What can we learn from Job's example about maintaining faith and integrity in the face of false accusations or misunderstandings? 5. How does the conclusion of Job's words in this verse challenge us to consider the limits of our own wisdom and understanding in the face of suffering? Connections to Other Scriptures Genesis 3:17-18The curse on the ground after Adam's sin, where thorns and thistles are mentioned, connects to the imagery of briers and stinkweed as consequences of disobedience. Matthew 13:24-30The Parable of the Weeds, where Jesus speaks of weeds growing among wheat, illustrating the presence of evil among good until the final judgment. Galatians 6:7-8The principle of sowing and reaping, emphasizing that one reaps what they sow, whether to the flesh or the Spirit. People Abaddon, Adam, JobPlaces UzTopics Barley, Briars, Cockle, Ended, Evil-smelling, Finished, Forth, Foul, Grain, Grow, Instead, Job, Noisome, Plants, Stinkweed, Tares, Thistles, Thorn, Thorns, Useless, Weed, Weeds, WheatDictionary of Bible Themes Job 31:38-40 4422 brier 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 31:40 NIVJob 31:40 NLTJob 31:40 ESVJob 31:40 NASBJob 31:40 KJV
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