Job 31:21

Job 31:21 If I have lifted up my hand against the fatherless, when I saw my help in the gate:

Ver. 21. If I have lift up my hand against the fatherless] That is, against any that are destitute of human helps and defences. Such to ill treat and oppress is easy for great ones. See Gen 50:15-21, &c. But where the true fear of God is no such thing will be done. The Tigurines render, Si minitatus sum Orphano, &c., If I have lifted up my hand in threatening first, and then let it fall in striking and punishing, the fatherless or friendless.

When I saw my help in the gate] i.e. When, by my greatness and grace with the people, I might have borne out my worst miscarriages; when I might have had more than enough that would have defended, yea, applauded me, as the Senate of Rome did Nero even for his most malapert misdemeanors and most horrid outrages.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

31:21 knowing the judges would take my side: Job was respected and regarded as a member of the elite class (29:7-10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To oppress him and to do him injury.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. If I have lifted up my hand against the fatherless] I have at no time opposed the orphan, nor given, in behalf of the rich and powerful, a decision against the poor, when I saw my help in the gate - when I was sitting chief on the throne of judgment, and could have done it without being called to account.

There are sentiments very like these in the poem of Lebeid, one of the authors of the Moallakhat. I shall quote several verses from the elegant translation of Sir William Jones, in which the character of a charitable and bountiful chief is well described: -

"Oft have I invited a numerous company to the death of a camel bought for slaughter, to be divided with arrows of equal dimensions."

"I invite them to draw lots for a camel without a foal, and for a camel with her young one, whose flesh I distribute to all the neighbours."

"The guest and the stranger admitted to my board seem to have alighted in the sweet vale of Tebaala, luxuriant with vernal blossoms."

"The cords of my tent approaches every needy matron, worn with fatigue, like a camel doomed to die at her master's tomb, whose venture is both scanty and ragged."

"There they crown with meat (while the wintry winds contend with fierce blasts) a dish flowing like a rivulet, into which the famished orphans eagerly plunge."

"He distributes equal shares, he dispenses justice to the tribes, he is indignant when their right is diminished; and, to establish their right, often relinquishes his own."

"He acts with greatness of mind, and nobleness of heart: he sheds the dew of his liberality on those who need his assistance; he scatters around his own gains and precious spoils, the prizes of his valour." - Ver. 73-80.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then let mine arm fall from my shoulder blade,.... With which the upper part of it is connected; let it be disjointed from it, or rot and drop off from it; a dreadful calamity this, to lose an arm and the use of it, to have it full off immediately, as a judgment from God, and in just retaliation for lifting up an hand or arm against the fatherless; as Jeroboam's arm withered when he put it forth from the altar, and ordered hands to be laid upon the prophet for crying against the altar, Kg1 13:4; and mine arm be broken from the bone; from the channel bone, as the margin of our Bibles, or rather from the elbow, the lower part of the arm and so may be rendered, "or mine arm", &c. Eliphaz had brought a charge against Job, that the arms of the fatherless had been broken, and suggests that they had been broken by him, or by his orders, Job 22:9; and Job here wishes, that if that was the case, that his own arm was broken: such imprecations are not to be made in common, or frequently, and only when a man's innocence cannot be vindicated but by an appeal to the omniscient God; an instance somewhat like this, see in Psa 137:5.

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Job 31:23

job 31:23

job 31:23

job 31:23For destruction from God was a terror to me,.... Though he feared not men, they being at his beck and command, ready to do any thing for him he should order, yet he feared God; and the dread of his resentment, and of destruction from him the lawgiver, who is able to save and to destroy, had such an influence on him as to deter and keep him from all unkindness to the poor, and in justice to the fatherless; he dreaded the destruction of himself, his family, and substance in this world, and everlasting destruction of soul and body in the world to come; which of all things is to be feared, Mat 10:28; and Old Testament saints were much under a spirit of bondage to fear, and were actuated thereby; and, though Job might not be under any dread of eternal damnation, knowing his interest in the living Redeemer; yet he might fear temporal destruction, as it is certain he did; which thing he feared came upon him, though not for any crime or crimes he was guilty of, see Job 30:25; he might fear, as a good man may, the chastisements and corrections of his heavenly Father:

and by reason of his highness I could not endure; God is higher than the highest angels, or men; he is above all gods, so called; he is God over all, blessed for ever; and such is his height, his glory, and his majesty, that it is terrible, and the dread of them makes men afraid; nor can any sinner stand before him, nor withstand him, nor hope to prevail against him, nor flee from his presence, nor escape out of his hand, nor bear his wrath and indignation, and the coming down of his arm; for what hands can be strong, or heart endure, when the almighty God deals with them? or Job's sense may be, that such an awe of the divine Being was always upon him, that he could not do any unkind thing to the poor, or unjust one to the fatherless.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Gate, in judgment, (Calmet) where I was the supreme judge, (Haydock) and none could resist me.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To smite him with the fist of wickedness, as the phrase is, Isa 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Help in the gate — Patrons and friends, ready to defend him in case of mal-administration of justice. The gate is the forum in Eastern towns, where all kinds of important business are transacted. See note, Job_29:7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When - When I saw I could influence the Judges to do what I pleased.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.