Job 31:10
then may my own wife grind grain for another, and may other men sleep with her.
then may my own wife
In this phrase, Job is expressing a conditional curse upon himself, should he be guilty of the sins he denies. The Hebrew word for "wife" here is "אִשָּׁה" (ishah), which signifies not just a spouse but a partner in covenant. In the ancient Near Eastern context, a wife was integral to the household's honor and stability. Job's invocation of his wife in this self-imposed curse underscores the gravity of his integrity; he is willing to risk the most sacred relationship in his life to affirm his innocence.

grind grain for another
The act of grinding grain was traditionally a task for women in ancient households, symbolizing domestic duty and provision. The Hebrew root "טָחַן" (tahan) means to grind or crush, often associated with servitude or subjugation. Job's use of this imagery suggests a reversal of roles and a loss of status, implying that his wife would be reduced to serving another household if he were guilty. This reflects the cultural understanding of honor and shame, where one's actions could bring disgrace upon the entire family.

and may other men
The phrase "other men" introduces the idea of outsiders or strangers, which in the Hebrew context often carried connotations of threat or dishonor. The presence of "אֲחֵרִים" (acherim) in this context highlights the severity of the curse Job is willing to pronounce upon himself. It underscores the societal norms where the intrusion of other men into one's household was seen as a profound violation and a source of shame.

sleep with her
The Hebrew verb "שָׁכַב" (shakab) means to lie down, often used euphemistically for sexual relations. In the cultural and scriptural context, this phrase indicates a deep breach of marital fidelity and honor. Job's invocation of such a curse is a testament to his confidence in his righteousness. It reflects the biblical principle that marital faithfulness is sacred, and any violation thereof is a serious offense. Job's willingness to invoke such a dire consequence upon himself if found guilty speaks to his unwavering commitment to integrity and righteousness before God and man.

Persons / Places / Events
1. Job
A 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. Job's Wife
Although not named in this verse, she is indirectly referenced. Earlier in the book, she is known for her challenging response to Job's suffering.

3. Other Men
Represents the potential consequence of Job's hypothetical unfaithfulness, highlighting the cultural and personal implications of adultery.

4. The Setting
The Book of Job is set in the land of Uz, a place of ancient wisdom and prosperity, which becomes a backdrop for Job's trials and discourses.

5. The Event
Job is making a solemn declaration of his integrity, using a conditional curse to emphasize his faithfulness and righteousness.
Teaching Points
Integrity in Relationships
Job's declaration highlights the importance of faithfulness in marriage. Believers are called to uphold their commitments and honor their spouses.

The Weight of Words
Job uses a conditional curse to emphasize his sincerity. This teaches us to be mindful of our words and the promises we make.

Consequences of Sin
The hypothetical scenario Job presents serves as a reminder of the serious consequences of sin, particularly in the context of marital fidelity.

Heart Posture
Job's statement reflects a heart committed to righteousness. Believers should strive for purity not just in actions but in thoughts and intentions.

Cultural Context
Understanding the cultural implications of Job's statement helps us appreciate the gravity of his commitment to integrity.
Bible Study Questions
1. How does Job 31:10 reflect Job's understanding of marital fidelity, and what can we learn from his perspective on integrity?

2. In what ways does the cultural context of Job's time influence the severity of the consequences he describes for unfaithfulness?

3. How can we apply the principle of integrity in our own relationships today, both marital and otherwise?

4. What are some modern-day "conditional curses" or promises we might make, and how can we ensure they align with biblical principles?

5. How do the teachings of Jesus in Matthew 5:27-28 expand our understanding of faithfulness, and how can we apply this to our daily lives?
Connections to Other Scriptures
Proverbs 6:32-33
This passage discusses the consequences of adultery, aligning with Job's understanding of the severe repercussions of such sin.

Exodus 20:14
The commandment against adultery underscores the moral foundation that Job is upholding in his declaration.

Matthew 5:27-28
Jesus' teaching on adultery expands the understanding of faithfulness, connecting to Job's heart posture of integrity.
Guard the SensesGurnall, WilliamJob 31:1-32
Methods of Moral LifeJoseph Parker, D. D.Job 31:1-32
Solemn Assurances of InnocenceE. Johnson Job 31:1-40
The Consciousness of IntegrityR. Green Job 31:1-40
People
Abaddon, Adam, Job
Places
Uz
Topics
Bend, Body, Bow, Grain, Grind, Kneel, Man's, Pleasure, Sleep, Wife
Dictionary of Bible Themes
Job 31:10

     4462   grinding

Job 31:9-12

     5377   law, Ten Commandments

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 Works

Question 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

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