Job 31:37
I would give account of all my steps; I would approach Him like a prince.)--
Sermons
Solemn Assurances of InnocenceE. Johnson Job 31:1-40
The Consciousness of IntegrityR. Green Job 31:1-40














Job desires something like a legal indictment. His experience suggests confusion, uncertainty, irregularity. He sets "his mark," and now he wants his Adversary - who, to Job's thought, can be none other than his Judge, God - to draw up an indictment that he may know once for all what charges are brought against him.

I. MAN CANNOT UNDERSTAND GOD'S DEALINGS WITH HIM. This thought repeatedly recurs in the Book of Job; it is one of the great lessons of the poem. We can now see that Job was almost as much misjudging God as the three friends were misjudging Job. But at the time it was not possible for the patriarch to comprehend the Divine purpose in his sufferings. Had he known all, much of the gracious design of his trial would have been frustrated. The very obscurity was a necessary condition for the testing of faith. While we are enduring trial we can rarely see the issue of it. Our view is almost limited to the immediate present. Moreover, there are future consequences of God's present treatment of us which we could not truly comprehend if they were visible to us. The child is not capable of valuing his education and appreciating the good results of it. The patient is not able to understand the medical or surgical treatment he is made to undergo. While we walk by faith, we must learn to expect dispensations of providence that are quite beyond our comprehension.

II. IT IS NATURAL TO DESIRE AN EXPLANATION OF GOD'S TREATMENT OF MAN.

1. That doubts may be removed. It is difficult not to distrust God when he seems to be dealing hardly with us. If only he would roll back the clouds we should be at rest.

2. For our own guidance. Is God accusing us of sin? Are we to take his chastisements as punishments? Then what are the sins in us that he most disapproves of?

III. GOD DOES NOT PUNISH WITHOUT ALLOWING US TO SEE THE GROUNDS OF HIS ACTION. Job craved an indictment. He wanted to see the charges against him in black and white,

1. When we are guilty conscience will reveal the fact. It would be monstrous to condemn and punish the criminal without even letting him know of the offence with which he is charged. We dare not ascribe such injustice to God. He has implanted within us an accusing voice that echoes his accusations. If we seek for light and the guidance of conscience, we must be able to see how we have sinned and come under the wrath of God.

2. When no consciousness of guilt is to be found the suffering cannot be for the punishment of sin. We are all conscious of sin, but sin may be forgiven; we may not be falling away from God, but cleaving to him - though with weakness and sin in our hearts, still with faithful adhesion. Then God will not punish. If, therefore, the blow falls, it is for some other than a penal reason. Consequently, we need not search about anxiously for some unseen and unsuspected wickedness. Job made a mistake in asking for an indictment. There was none, simply because there was not any ground for one. Over-scrupulous consciences suspect the wrath of Heaven when the gracious purging of the fruitful branch is really a sign of the husbandman's appreciation of it. - W.F.A..

If I have covered my transgressions as Adam, by hiding mine iniquity in my bosom.
To cover and hide sin is sin: it is the adding of sin to sin. Sin is the disease of the soul, and there is no such way to increase and make a disease desperate as to conceal it. Silence feeds and cherishes the diseases of the body; and so it doth the diseases of our souls. Sin increaseth two ways, by concealment or hiding.

1. In the guilt of it. The obligation to punishment takes stronger hold upon the soul, and every man is bound the faster with those chains of darkness by how much the more he labours to keep his sins in the dark. The longer a sin remains upon the conscience unpardoned, the more doth the guilt of it increase. Now all the while sin is hid, all the while sin is artificially and intentionally covered, it remains unpardoned; and therefore the guilt of it must needs increase upon the soul.

2. Sin being thus covered, increaseth in the filth and contagion of it, in the strength and power of it, it gains more upon the soul, it grows more master and more masterly; lust begins to rage, rave, it commands and carries all before it, while we are so foolish as to keep it close and covered. If any say, Surely it is not so sinful to cover and hide sin, for doth not Scripture condemn those that did not hide it? I answer, that there is a two-fold not hiding of sin.(1) There is a not hiding which proceeds from repentance.(2) And there is a not hiding which proceeds from impudence. Or there is a not hiding of sin which proceeds from a broken heart, and there is a not hiding of sin which proceeds from a brazen face, from a brow of brass. As Job in speaking this, would deny the hiding and covering of his sin, so he affirms the confession of it. So that here is more intended than expressed; when he saith he did "not cover," his meaning is, he discovered his sin; when he saith he did not hide it, his meaning is, he did disclose it. A godly man doth not only "not hide," but is ready to confess his sin. He makes confession that he may be freed from condemnation. The holy confession of sin, which is opposed to the covering or hiding of sin, hath three things in it.

1. A confession of the fact, or the thing done (Joshua 7:19).

2. A confession of the fault; that is, that in doing so we have done amiss, or done sinfully and foolishly.

3. There is in confession not only an acknowledgment of the fact and fault, but a submission to the punishment. Confession is a judging of ourselves worthy of death. True confession is a submitting to the sentence of the Judge, yea, a judging of ourselves, and a justifying of God in all, even in His sharpest and severest dispensations. Some may say, Is there a necessity to make such a confession of sin, seeing that God is already acquainted with and knows our sins, with all the circumstances and aggravations of them? But we do not confess to inform God of what He knows not, but to give glory to God in that which He knows. We are also called to an acknowledgment and confession of our sins to God, that we ourselves may be more deeply affected with them. The knowledge which God hath of sin in and by Himself may be a terror to sinners, His knowing of them by us is only a ground of comfort; God hath nowhere promised to pardon sin because He knows it, but He hath if we make it known. Nothing is known properly to God in that capacity as He pardons and forgives, but that which is acknowledged by us. The acknowledgment of sin is —

(1)The confession of all sin.

(2)Of our special sins in a special manner.

(3)And it takes in all the several circumstances and aggravations of it.Sin should be confessed feelingly, sincerely, with self-abhorrence, and believingly.

(Joseph Caryl)

People
Abaddon, Adam, Job
Places
Uz
Topics
Account, Approach, Clear, Declare, Ended, Job, Leader, Prince, Step, Steps
Outline
1. Job makes a solemn protestation of his integrity in several duties

Dictionary of Bible Themes
Job 31:36

     5280   crown

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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