For I have not been given my mouth to sin, by wishing a curse to his soul.
וְלֹא־נָתַ֣תִּי לַחֲטֹ֣א חִכִּ֑י לִשְׁאֹ֖ל בְּאָלָ֣ה נַפְשֽׁוֹ׃
3 Church Fathers comment on this verse
It is remarkable that an individual, when granted the power, chooses not to seek retribution against those who oppose him. Moreover, if he does not harbor joy within his heart at the downfall of his adversaries, this is even more commendable in the eyes of the Lord.
Neither have I spoken with my lips in wishing for the ruin of another's soul, as stated in Job. For whoever desires that God act in a manner that they either cannot do themselves or would not be wise and just to do, has indeed sinned. When individuals hurl curses at their foes, they are essentially requesting God to accomplish what they themselves either lack the courage to do or feel ashamed to pursue. They yearn for the demise of their enemies, yet if they had the ability, they would hesitate due to the burden of committing such a crime or revealing their own villainy, despite their true nature. What is meant by imploring God, “Strike down the person I despise,” if not a plea for Him to perform what is sinful in their own sight as a transgressor?
Consider, if this man had embraced the teachings of loving one's enemies, as found in Luke 6:27, and had he read about blessing instead of cursing, as instructed in Romans 12:14, not to repay evil for evil, nor to engage in reviling, as per 1 Peter 3:9. Even if he did not hear these commands audibly, he still understood them, for the Holy Spirit inscribed them upon his heart. It's not sufficient for him to merely show outward affection for his adversaries; he must also be willing to endure them inwardly and associate with them daily, including those in his own household who stand opposed to him. Therefore, he adds:
In seeking to demonstrate to his companions that he was not deserving of such affliction, Job reveals that his life was not only marked by acts of kindness and outward devotion but also by an inner commitment to virtue (31: 1-4). He asserts that deceit was foreign to him (5-8), that he was not tainted by sinful desires towards another man's wife (9-12), and that he regarded those in his employ as fellow beings (13-15). In his care for the poor and those in need, Job never entertained the notion that he wielded power or could impose harm upon others (16-23). He placed no trust in his riches (24-25) and did not engage in secret sins (26-28); he did not delight in the misfortunes of his adversaries (29-30).
His home was welcoming to all travelers (30-32), and he held himself in such high regard that he felt confident to stand in judgment before the Almighty (31-37), fearing not the curse that had once come upon Adam because of his transgression (38-40). Thus, in the actions and qualities of Job, we observe not only the righteousness characteristic of the Old Testament faithful but also the esteemed virtues that exemplify the New Testament believer. It is noteworthy that in these discourses, particularly the final one, we find a comprehensive reflection of Job's entire life, expressed by Job himself. He presents himself as a family man, a judge, and a leader; we learn about his interactions with peers and subordinates, as well as his dealings with the unfortunate—both his public actions and hidden intentions. This glimpse into his life reveals his previous happiness, current sorrow, and future hopes. Here lies the essence of Job. This portrayal fittingly concludes Job's defense against his friends and his assertions of innocence. It is significant to note the concluding remarks of Job's discourse (in the Slavonic and Default, Job 32:1) as a pivotal part of the text.
Passages read together with this verse.
THEOSIS