Job 31:18
though from my youth I reared him as would a father, and from my mother's womb I guided the widow--
Sermons
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














Job justly regards adultery as a heinous crime which is deserving of punishment;

I. THE GREAT EVIL OF THIS CRIME. It contains within it a combination of various dreadful kinds of wickedness.

1. Unfaithfulness. Husband and wife have vowed to be true to one another. Adultery is a breach of marriage vows. Even if purity were not originally binding, the voluntary assumption of the yoke of matrimony would have made it so. The sin of unfaithfulness to the marriage tie is one of breaking a most solemn promise.

2. Cruelty. This is not a sin that can be committed wholly on one's own account. A grievous and irreparable wrong is done to another. For the sake of selfish pleasure, a home, which might have been a centre of love and joy, is torn to pieces by outraged jealousy and made miserable with the total wreck of the hopes of youth.

3. Impurity. Some have thought that, as happiness does not always accompany marriage, "free love" would be more desirable. It is forgotten that the very term is a misnomer. No true love can exist without constancy and fidelity. When those virtues are removed, what is called love is at best a passing fancy; at worst it is a foul passion. The soul of the adulterer is stained and corrupted.

4. Godlessness. This great sin darkens the vision of God. It involves a violation of a Divine institution, and is thus unfaithfulness to God as well as to a human companion. The soul of the adulterer is lost to the life of holiness and the true service of God.

II. THE JUST TREATMENT OF THIS CRIME.

1. Not by the abolition of marriage. This is but the refuge of despair. It is said in some quarters that marriage is a failure. But wherever it is a failure some of its necessary ingredients have been neglected. If there is no true love, if sympathy is wanting, if mutual forbearance is not practised, the close union of husband and wife must lead to perpetual quarrelling. But what we want is to raise the standard of marriage. The abolition of lifelong marriage is virtually the abolition of that most sacred Christian institution - the family. It must open the floodgates of vice by allowing suggestions, of licence that are now,. at least, to some extent, kept in check by the social conscience that respects the marriage tie.

2. By the most effectual form of reprobation. Job considered it to be an iniquity to be punished by the judges. This was the old Jewish method, and the Puritans of New England attempted to revive it. But great difficulties stand in the way of criminal prosecutions for adultery. Moreover, it is not the function of the state to punish vice, but to prevent direct or indirect injuries. Now, though adultery is an injury, the course for a legal treatment of it as such is not clear. But this does not mean that the vice should go unchecked. It deserves the severest social stigma. It lies under the wrath of God. It should be prevented as far as possible by a wise and pure bringing up of the young and the inculcation of principles of social purity. - W.F.A.

Did not He that made me in the womb make him?
Homilist.
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, Men's 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 God's 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.)

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.)

People
Abaddon, Adam, Job
Places
Uz
Topics
Belly, Birth, Body, Cared, Earliest, Grew, Guide, Guided, Infancy, Led, Mother's, Nay, Reared, Widow, Womb, Youth
Outline
1. Job makes a solemn protestation of his integrity in several duties

Dictionary of Bible Themes
Job 31:18

     8130   guidance, from godly people

Job 31:16-20

     7925   fellowship, among believers

Job 31:16-23

     8410   decision-making, examples

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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