Job 31:21

31:16-23 Job's conscience gave testimony concerning his just and charitable behaviour toward the poor. He is most large upon this head, because in this matter he was particularly accused. He was tender of all, and hurtful to none. Notice the principles by which Job was restrained from being uncharitable and unmerciful. He stood in awe of the Lord, as certainly against him, if he should wrong the poor. Regard to worldly interests may restrain a man from actual crimes; but the grace of God alone can make him hate, dread, and shun sinful thoughts and desires.

If I have lifted up my hand against the fatherless,.... Either in a menacing way, threatening what he would do to them; which, from a man of wealth and authority, a civil magistrate, a judge, is very terrible to the poor and fatherless; or in order to strike him, which would be to smite with the fist of wickedness; or give a signal to others, by lifting up the hand to smite, as Ananias gave orders to smite the Apostle Paul; or thereby to give his vote against the fatherless wrongly, suffrages being sometimes made by lifting up the hands; or hereby Job signifies, that he was so far from doing the fatherless any real injury, that he had not so much as lifted up his hand, and even a finger against him: when I saw my help in the gate; in the court of judicature held in the gate of the city, as was usual; though he knew he had the bench of judges for him, or they would give sentence in his behalf, and against the fatherless, if he did but hold up his hand, or lift up a finger to them, so ready would they be take his part and be on his side; yet he never made use of his power and interest to their detriment, or took such an advantage against them.

21 . if I have lift up my hand ] i. e. to strike him down. The expression is figurative, meaning to oppress violently. I saw my help in the gate ] i. e. because he saw that if the cause came before the judges (the gate) he could secure from them, by his inference, a verdict favourable to himself.

Verse 21. - If I have lifted up my hand against the fatherless ; i.e. if I have in any way oppressed him. When I saw my help in the gate ; i.e. . when I had the power to do so - when I saw my friends and hangers-on mustered in force at the gate where causes were being tried. The wrong and robbery which the poor suffer in the East have always been camel, to a large extent, by failure of justice in the courts, where might, and not right, carries the day. Job 31:21

To smite him with the fist of wickedness, as the phrase is, Isaiah 58:4 ; to bring him to the judgment-seat, that under colour of justice I might take away his right, as powerful oppressors use to do, or any ways to threaten, injure, or crush him. When I saw my help in the gate; when I understood my advantage against him, and that I could influence the judges to do what I pleased.

If I have lifted up my hand against the fatherless - That is, if I have taken advantage of my rank, influence, and power, to oppress and injure him. When I saw my help in the gate - The gate of a city was a place of concourse; a place where debates were held, and where justice was administered. Job speaks here of that part of his life when he was clothed with authority as a magistrate, or when he had power and influence as a public man. He says that he had never abused this power to oppress the fatherless. He had never taken advantage of his influence to injure them, because he saw he had a strong party under his control, or because he had power enough to carry his point, or because he had those under him who would sustain him in an oppressive measure. This is spoken with reference to the usually feeble and defenseless condition of the orphan, as one who is deprived of his natural protector and who is, therefore, liable to be wronged by those in power.

19 If I saw one perishing without clothing, And that the needy had no covering; 20 If his loins blessed me not, And he did not warm himself from the hide of my lambs; 21 If I have lifted up my hand over the orphan, Because I saw my help in the gate: 22 Let my shoulder fall out of its shoulder-blade, And mine arm be broken from its bone; 23 For terror would come upon me, the destruction of God, And before His majesty I should not be able to stand. On אובד comp. on Job 4:11; Job 29:13; he who is come down from his right place and is perishing (root בד, to separate, still perfectly visible through the Arab. bâda, ba‛ida, to perish), or also he who is already perished, periens and perditus. The clause, Job 31:19, forms the second obj. to אם אראה, which otherwise signifies si video, but here, in accordance with the connection, signifies si videbam. The blessing of the thankful (Job 29:13) is transferred from the person to the limbs in Job 31:20, which need and are benefited by the warmth imparted. אם־לא here is not an expression of an affirmative asseveration, but a negative turn to the continuation of the hypothetical antecedents. The shaking, הניף, of the hand, Job 31:21, is intended, like Isaiah 11:15; Isaiah 19:16 (comp. the Pilel, Isaiah 10:32), Zechariah 2:13, as a preparation for a crushing stroke.

Job refrained himself from such designs upon the defenceless orphan, even when he saw his help in the gate, i.e., before the tribunal (Job 29:7), i.e., even when he had a certain prospect or powerful assistance there. If he has acted otherwise, his כּתף, i.e., his upper arm together with the shoulder, must fall out from its שׁכם, i.e., the back which bears it together with the shoulder-blades, and his אזרע, upper and lower arm, which is considered here according to its outward flesh, must be broken out of its קנה, tube, i.e., the reed-like hollow bone which gives support to it, i.e., be broken asunder from its basis (Syr. a radice sua), this sinning arm, which did not compassionate the naked, and mercilessly threatened the defenceless and helpless. The ת raphatum which follows in both cases, and the express testimony of the Masora, show that משּׁכמה and מקּנה have no Mappik. The He quiescens, however, is in both instances softened from the He mappic. of the suff., Ew. 21,f. פּחד in Job 31:23 is taken by most expositors as predicate: for terror is (was) to me evil as God, the righteous judge, decrees it. But אלי is not favourable to this.

fail —in the vain expectation of relief (Job 11:20). 17. Arabian rules of hospitality require the stranger to be helped first, and to the best. 18. Parenthetical: asserting that he did the contrary to the things in Job 31:16, 17. he —the orphan. guided her —namely, the widow, by advice and protection. On this and "a father," see Job 29:16. 19. perish —that is, ready to perish (Job 29:13). 20. loins —The parts of the body benefited by Job are poetically described as thanking him; the loins before naked, when clad by me, wished me every blessing. 21. when —that is, "because." I saw —that I might calculate on the "help" of a powerful party in the court of justice—("gate"), if I should be summoned by the injured fatherless. 22. Apodosis to Job 31:13, 16, 17, 19, 20, 21. If I had done those crimes, I should have made a bad use of my influence ("my arm," figuratively, Job 31:21): therefore, if I have done them let my arm (literally) suffer. Job alludes to Eliphaz' charge (Job 22:9). The first "arm" is rather the shoulder. The second "arm" is the forearm. ## from the bone —literally, "a reed"; hence the upper arm, above the elbow. 23. For —that is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (Genesis 39:9). U MBREIT more spiritedly translates, Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the motive. highness —majestic might. endure —I could have availed nothing against it. 24, 25.