Job 31:11
For that would be a heinous crime, an iniquity to be judged.
For that would be
This phrase introduces a hypothetical situation that Job is considering. In the context of Job 31, Job is making a series of oaths, declaring his innocence and integrity. The phrase "for that would be" suggests a moral reasoning, indicating that Job is aware of the gravity of the actions he is discussing. The Hebrew word used here can be translated to imply a strong conviction or understanding of the consequences of sin.

a heinous crime
The term "heinous crime" is translated from the Hebrew word "zimmah," which often refers to a wicked or lewd act, particularly of a sexual nature. In the ancient Near Eastern context, such acts were not only personal sins but also offenses against the community and God. Job is emphasizing the severity of the sin, recognizing it as something that goes against divine law and societal norms. This reflects Job's deep understanding of moral law and his commitment to righteousness.

an iniquity
The word "iniquity" comes from the Hebrew "avon," which denotes guilt or moral perversity. It is often used in the Old Testament to describe actions that are not just wrong but are deeply offensive to God. Job's use of this term underscores his awareness of the spiritual implications of sin, acknowledging that such actions would create a rift between him and God. This highlights Job's desire to maintain a pure and blameless life before the Lord.

to be judged
The phrase "to be judged" indicates accountability and the inevitability of divine justice. In the Hebrew context, judgment was not merely a legal process but a divine evaluation of one's life and actions. Job acknowledges that such a crime would not escape God's notice and would be subject to His righteous judgment. This reflects a belief in God's omniscience and justice, reinforcing the idea that all actions, especially those of a grievous nature, are ultimately accountable to God.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man described as blameless and upright, who fears God and shuns evil. In this chapter, Job is defending his integrity and righteousness.

2. God
The ultimate judge of human actions, whose standards of righteousness Job seeks to uphold.

3. The Accusation
Job is addressing potential sins, specifically those of a sexual nature, which he considers to be grave offenses.
Teaching Points
Understanding Sin's Gravity
Job acknowledges that certain sins, like adultery, are not just personal failings but are considered "heinous crimes" against God's law. This highlights the seriousness with which we should view sin.

Integrity in Private and Public Life
Job's defense of his integrity serves as a model for maintaining righteousness both in public and private spheres. Our actions should consistently reflect our faith.

Accountability Before God
Job's awareness of divine judgment reminds us that our actions are ultimately accountable to God. This should inspire a life of holiness and reverence.

Guarding the Heart
The root of many sins, including those Job mentions, begins in the heart. We must guard our hearts and minds against thoughts and desires that lead us away from God's will.

Repentance and Restoration
While Job speaks of maintaining his integrity, the broader biblical account offers hope through repentance and restoration for those who have fallen into sin.
Bible Study Questions
1. How does Job's understanding of sin as a "heinous crime" challenge or affirm your current view of sin in your life?

2. In what ways can you ensure that your private life aligns with your public profession of faith, as Job exemplifies?

3. How does the concept of accountability before God influence your daily decisions and actions?

4. What practical steps can you take to guard your heart against thoughts and desires that lead to sin?

5. Reflect on a time when you experienced God's grace and restoration after repentance. How can this experience encourage others who struggle with sin?
Connections to Other Scriptures
Exodus 20:14
The commandment against adultery, which Job references as a serious sin.

Matthew 5:27-28
Jesus' teaching on adultery, expanding the understanding of sin to include even lustful thoughts.

Proverbs 6:32
The consequences of adultery, emphasizing its destructive nature.

1 Corinthians 6:18
A call to flee from sexual immorality, highlighting its unique impact on the body and spirit.
A Heinous CrimeW.F. Adeney Job 31:11
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
Act, Crime, Hainous, Heinous, Infamy, Iniquity, Judged, Judges, Judicial, Lustful, Measured, Moreover, Punishable, Punished, Punishment, Sin, Wicked, Yea, Yes
Dictionary of Bible Themes
Job 31:9-12

     5377   law, Ten Commandments

Job 31:11-12

     6242   adultery

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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