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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 31:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Eliphaz had particularly charged Job with unmercifulness to the poor (Job 22:6, etc.): Thou hast withholden bread from the hungry, stripped the naked of their clothing, and sent widows away empty. One would think he could not have been so very positive and express in his charge unless there had been some truth in it, some ground, for it; and yet it appears, by Job's protestation, that it was utterly false and groundless; he was never guilty of any such thing. See here,
I.The testimony which Job's conscience gave in concerning his constant behaviour towards the poor.
He enlarges most upon this head because in this matter he was most particularly accused. He solemnly protests,
1.That he had never been wanting to do good to them, as there was occasion, to the utmost of his ability. He was always compassionate to the poor, and careful of them, especially the widows and fatherless, that were destitute of help.
(1.)He was always ready to grant their desires and answer their expectations, Job 31:16. If a poor person begged a kindness of his, he was ready to gratify him; if he could but perceive by the widow's mournful craving look that she expected an alms from him, though she had not confidence enough to ask it, he had compassion enough to give it, and never caused the eyes of the widow to fail.
(2.)He put a respect upon the poor, and did them honour; for he took the fatherless children to eat with him at his own table: they should fare as he fared, and be familiar with him, and he would show himself pleased with their company as if they had been his own, Job 31:17. As it is one of the greatest grievances of poverty that it exposes to contempt, so it is none of the least supports to the poor to be respected.
(3.)He was very tender of them, and had a fatherly concern for them, Job 31:18. He was a father to the fatherless, took care of orphans, brought them up with him under his own eye, and gave them, not only maintenance, but education. He was a guide to the widow, who had lost the guide of her youth; he advised her in her affairs, took cognizance of them, and undertook the management of them. Those that need not our alms may yet have occasion for our counsel, and it may be a real kindness to them. This Job says he did from his youth, from his mother's womb. He had something of tenderness and compassion woven in his nature; he began betimes to do good, ever since he could remember; he had always some poor widow or fatherless child under his care. His parents taught him betimes to pity and relieve the poor, and brought up orphans with him.
(4.)He provided food convenient for them; they ate of the same morsels that he did (Job 31:17), did not eat after him, of the crumbs that fell from his table, but with him, of the best dish upon his table. Those that have abundance must not eat their morsels alone, as if they had none but themselves to take care of, nor indulge their appetite with a dainty bit by themselves, but take others to share with them, as David took Mephibosheth.
(5.)He took particular care to clothe those that were without covering, which would be more expensive to him than feeding them, Job 31:19. Poor people may perish for want of clothing as well as for want of food - for want of clothing to lie in by night or to go abroad in by day. If Job knew of any that were in this distress, he was forward to relieve them, and instead of giving rich and gaudy liveries to his servants, while the poor were turned off with rags that were ready to be thrown to the dunghill, he had good warm strong clothes made on purpose for them of the fleece of his sheep (Job 31:20), so that their loins, whenever they girt those garments about them, blessed him; they commended his charity, blessed God for him, and prayed God to bless him. Job's sheep were burned with fire from heaven, but this was his comfort that, when he had them, he came honestly by them, and used them charitably, fed the poor with their flesh and clothed them with their wool.
2.That he had never been accessory to the wronging of any that were poor. It might be said, perhaps, that he was kind here and there to a poor orphan that was a favourite, but to others he was oppressive. No, he was tender to all and injurious to none. He never so much as lifted up his hand against the fatherless (Job 31:21), never threatened or frightened them, or offered to strike them; never used his power to crush those that stood in his way or squeeze what he could out of them, though he saw his help in the gate, that is, though he had interest enough, both in the people and in the judges, both to enable him to do it and to bear him out when he had done it. Those that have it in their power to do a wrong thing and go through with it, and a prospect of getting by it, and yet do justly, and love mercy, and are firm to both, may afterwards reflect upon their conduct with much comfort, as Job does here.
II.The imprecation with which he confirms this protestation (Job 31:22):
"If I have been oppressive to the poor, let my arm fall from my shoulder-blade and my arm be broken from the bone," that is, "let the flesh rot off from the bone and one bone be disjointed and broken off from another." Had he not been perfectly clear in this matter, he durst not thus have challenged the divine vengeance. And he intimates that it is a righteous thing with God to break the arm that is lifted up against the fatherless, as he withered Jeroboam's arm that was stretched out against a prophet.
III.The principles by which Job was restrained from all uncharitableness and unmercifulness.
He durst not abuse the poor; for though, with his help in the gate, he could overpower them, yet he could not make his part good against that God who is the patron of oppressed poverty and will not let oppressors go unpunished (Job 31:23): "Destruction from God was a terror to me, whenever I was tempted to this sin, and by reason of his highness I could not endure the thought of making him my enemy." He stood in awe,
1.Of the majesty of God, as a God above him. He thought of his highness, the infinite distance between him and God, which possessed him with such a reverence of him as made him very circumspect in his whole conversation. Those who oppress the poor, and pervert judgment and justice, forget that he who is higher than the highest regards, and there is a higher than they, who is able to deal with them (Ecc 5:8); but Job considered this.
2.Of the wrath of God, as a God that would certainly be against him if he should wrong the poor. Destruction from God, because it would be a certain and an utter ruin to him if he were guilty of this sin, was a constant terror to him, to restrain him from it. Note, Good men, even the best, have need to restrain themselves from sin with the fear of destruction from God, and all little enough. This should especially restrain us from all acts of injustice and oppression that God himself is the avenger thereof. Even when salvation from God is a comfort to us, yet destruction from God should be a terror to us. Adam, in innocency, was awed with a threatening.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
32. It was the custom with those of old that the elders should sit at the gate to make out by judicial trial the quarrels of persons at strife, in order that the city, in which it was befitting that they should dwell in concord, they should never enter at variance. And hence the Lord saith by the Prophet, Establish judgment in the gate. [Amos 5, 15] In this place then what is set forth by the title of the ‘gate’ but that thing which was used to be done in the gate? For as we talk of the ‘camp fighting’ instead of this, that there is fighting from the camp, so judgment that used to be tarried on in the gate, is called ‘the gate.’ Thus he ‘sees himself uppermost in the gate,’ who sees that by the title of just dealing he is of the better side in judgment. Accordingly, blessed Job, because he did not even then put forth his hand against the fatherless, when even by the claim of justice he saw himself the better one, teaching to us the rule of fear, says, If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gale. As though he said in plain words, ‘Not even then had I the mind to enforce by power the interests of my own advantage against the fatherless, when I saw myself even by justice the better one in judgment.’ For holy men, when they are subject to matters of disputings with inferior persons, whilst they are afraid to bear heavily even in the least circumstances, never shun to be themselves pressed upon contrary to justice. For they know that all human justice is charged to be injustice, if it be judged strictly by God. Whence that thing which is at their command, they guard against exacting with passionateness, lest it chance that the Righteousness Above try their actions with exactness. But that they may be able to be found just in the Divine Inquest, very often before the judgments of men they suffer themselves to be borne hard upon even unjustly. Now in relating the lofty height of his life, they are many and wonderful things that blessed Job delivered. But because it very often happens that the human mind refuses to believe the good things that it does not know how to put in practice, he directly adds the sentence of a curse upon himself, if aught of those things which he had spoken he did not fulfil in act.
“For I always feared God like waves swelling over me, and I could not endure the weight of him.” Consider here that blessed Job says these things concerning himself after having been pained and smitten. If he had been stricken in order to increase his moral excellences by one he so feared, one need not despise the one who disciplines. How shall the judgments of God weigh down for a time [those] who always dread these things in humility? How shall he be able to endure the weight of God, who condemns, if this same weight even he underwent under the rod who foresaw it in fear. Hence, with the utmost earnestness, we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a father, not the wrath of a judge, the love of one correcting, not the strictness of one punishing. And so by that very present scourge itself, the eternal judgments ought to be weighed. And we ought with the greatest pains to reflect how that anger may be borne that casts away, if that anger of his that purifies may scarcely now be borne.
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Summary
Job 31:21 stands as a powerful declaration within Job's culminating oath of purgation, where he passionately asserts his unwavering integrity and innocence against a comprehensive array of potential transgressions. In this specific verse, Job vehemently denies having ever oppressed, threatened, or acted with violence against the fatherless, particularly when he held a position of significant influence and power within the city's judicial and social structures, symbolized by "the gate." This statement serves as a profound testament to his deep commitment to justice, his profound compassion for the most vulnerable members of society, and his steadfast adherence to divine and ethical principles, even in circumstances where he could have easily acted with impunity.
Context
Literary Context
Job 31 represents the climactic and most extensive portion of Job's final monologue (chapters 29-31), serving as his ultimate defense against the persistent accusations of his friends. This chapter is meticulously structured as an "oath of purgation" or a "negative confession," a legal and rhetorical device common in the ancient Near East. In this form, Job systematically enumerates various sins he has not committed, often invoking a conditional curse upon himself if he were found guilty of any of these actions. Each denial is a profound assertion of his righteous character and his consistent adherence to both divine law and moral principles. Verse 21 specifically addresses the exploitation of society's most vulnerable, fitting seamlessly into the broader theme of social justice that permeates Job's defense, demonstrating his consistent walk in integrity before God and humanity. The preceding verses (Job 31:16-20) also deal with his care for the poor and widows, making the denial regarding the fatherless a natural continuation of his compassionate character.
Historical & Cultural Context
In the ancient Near East, the "fatherless" (orphans), alongside widows and resident aliens (sojourners), constituted the most vulnerable and marginalized segments of society. Lacking the traditional familial and social support structures, they were highly susceptible to exploitation and injustice. Their welfare was considered a direct barometer of a society's justice and piety, with divine law repeatedly commanding their protection (e.g., Deuteronomy 24:17). The "gate" of a city was far more than a mere entrance; it was the vibrant central hub of public life. It served as the primary venue for legal proceedings, judicial pronouncements, commercial transactions, and public assembly. To have "help in the gate" meant possessing significant influence, powerful allies, or a favorable standing within the judicial system, enabling one to manipulate outcomes or act with impunity. Job's assertion, therefore, is a powerful denial of abusing such a privileged position to exploit the defenseless, underscoring his adherence to the highest ethical standards prevalent in his time.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Job and the broader biblical narrative. Firstly, it profoundly emphasizes Justice for the Vulnerable, a core tenet of God's character and His unwavering demands for His people, as repeatedly articulated in the Mosaic Law's commands to care for the fatherless, widows, and sojourners (e.g., Deuteronomy 10:18). Secondly, it directly confronts the Abuse of Power and Influence, demonstrating Job's steadfast refusal to leverage his societal standing for personal gain or to harm the defenseless. This temptation to pervert justice at the city gate is a recurring motif in prophetic condemnations of social injustice (e.g., Amos 5:12). Finally, Job's declaration powerfully underscores the theme of Personal Integrity and Accountability, revealing a man whose righteousness extended beyond mere outward appearance to an inward, deeply rooted commitment to justice, even when human oversight was lacking, understanding that true judgment ultimately rests with God alone (Psalm 7:8).
Exposition and Analysis
Key Word Analysis
H5130 (nûwph) is a primitive root meaning "to quiver (i.e. vibrate up and down, or rock to and fro)." While it has a variety of applications including waving or shaking, in the context of "lifting up a hand against," it signifies a threatening, violent, or oppressive gesture. It implies an act of aggression, harm, or the exertion of unjust power. Job's denial indicates his abstinence from any menacing or physically intimidating action toward the fatherless.
H3490 (yâthôwm) derives from an unused root meaning "to be lonely," and refers to a bereaved person, specifically a child who has lost their father. In ancient Israelite society, the yâthôwm were among the most vulnerable, often grouped with widows and sojourners as those most susceptible to exploitation due to their lack of traditional familial protection and provision. Job's denial highlights his commitment to protecting the weakest members of society, reflecting a core biblical ethic of caring for the marginalized.
H8179 (shaʻar) refers to an "opening, i.e. door or gate." Functionally, the shaʻar was the fortified entrance to a city, but more significantly, it was the central public space. It served as the primary location for legal proceedings, judicial pronouncements, commercial transactions, and public assembly. Decisions made at the gate carried legal and social authority. To have "help in the gate" (as in the latter part of the verse) implied having influential allies, a favorable reputation, or a position of power that could sway legal outcomes. Job's denial is potent because it specifically addresses the temptation to exploit one's power in the very place where justice was meant to be administered impartially.
Verse Breakdown
"If I have lifted up my hand against the fatherless,"
This opening clause establishes a hypothetical condition, characteristic of an oath of purgation. Job presents a specific, grave accusation—acting violently or oppressively against the fatherless—and implicitly states that if he were guilty of such an act, he would accept divine judgment. The phrase "lifted up my hand" denotes a deliberate act of aggression, abuse, or the wielding of power to harm, whether physically or through legal means. By denying this, Job asserts his profound compassion and his steadfast refusal to engage in any form of injustice against the most vulnerable.
"when I saw my help in the gate:"
This qualifying phrase adds a crucial layer of context and moral weight to Job's denial. "My help in the gate" refers to his influence, allies, or advantageous position within the city's judicial and social sphere. It implies a situation where Job had the means, power, or connections to act unjustly against the fatherless with little fear of human reprisal or legal consequence. His denial is therefore not merely of the act itself, but of the profound temptation to abuse power when it was most readily available and when the victim was least able to defend themselves. It speaks to a profound inner integrity that transcends mere outward conformity to law, demonstrating a heart committed to righteousness even in the absence of human oversight.
Literary Devices
Job 31:21 employs several significant literary devices that amplify its meaning and rhetorical power. Foremost is the Oath of Purgation, which structures the entire chapter. This is a formal legal and rhetorical device where an individual declares their innocence under oath, often invoking self-maledictions or divine judgment if their claims are proven false. This device underscores Job's absolute conviction in his righteousness and his willingness to submit to divine scrutiny. The verse also utilizes Hypothetical Condition ("If I have..."), which sets up a scenario that Job then vehemently denies, emphasizing the stringent moral boundaries he has steadfastly maintained throughout his life. Furthermore, Metonymy is powerfully present in the phrase "the gate," which stands for the entire judicial, social, and commercial system of the city. The "gate" is not merely a physical location but represents the locus of power, justice, and public opinion. By denying injustice "in the gate," Job is denying the abuse of his power and influence within the very heart of societal authority and public accountability.
Theological and Thematic Connections
Job 31:21 resonates deeply with the biblical emphasis on social justice and God's particular, unwavering concern for the marginalized and vulnerable. Job's unwavering commitment to protecting the fatherless, even when he possessed the power and influence to exploit them, mirrors the divine character and the ethical standards God establishes for His people throughout Scripture. This verse highlights that true righteousness is not merely the absence of outward sin but an active, compassionate engagement with the needs of the vulnerable, particularly when one holds a position of influence or authority. It underscores the profound biblical principle that power and privilege are to be used for the good of others, especially the defenseless, rather than for personal gain, oppression, or the perversion of justice. Job's integrity in this regard serves as a powerful and enduring example of living out God's heart for justice in a fallen world, demonstrating a righteousness that anticipates the New Testament's call to love and serve the "least of these."
Reflection and Application
Job 31:21 profoundly challenges believers today to undertake a rigorous examination of their own use of power, influence, and resources, particularly in relation to those who are vulnerable, marginalized, or voiceless in contemporary society. In a world where systemic injustices persist, where the powerful often exploit the weak, and where ethical compromises are frequently made for personal gain, Job's declaration serves as a potent moral compass. It calls us to cultivate an integrity that is not merely outward compliance with rules but an inward, deeply rooted commitment to compassion, fairness, and justice, even when such actions go unnoticed, are inconvenient, or could be easily circumvented without human consequence. We are prompted to consider how we actively advocate for the voiceless, protect the defenseless, and ensure fairness and equity in our spheres of influence—whether within our families, workplaces, communities, or broader societal structures. Our actions, or inactions, toward the vulnerable are a direct reflection of our true character and our adherence to God's heart for righteousness, reminding us that ultimate accountability is to a just and righteous God who sees all and judges impartially.
Questions for Reflection
FAQ
What does "my help in the gate" signify in this verse?
The phrase "my help in the gate" refers to Job's prominent position of influence, authority, and the significant support he commanded from allies or his favorable standing within the city's public and judicial systems. The "gate" was the central hub of ancient Near Eastern cities, serving as the primary location for legal proceedings, commercial transactions, and public assembly. To have "help" or "support" there meant Job possessed the power to sway legal judgments, conduct business favorably, or act with impunity, as he had powerful friends or a respected reputation that could shield him from accountability. Job's denial in Job 31:21 is therefore a strong assertion that he never abused this privileged position to oppress the vulnerable, specifically the fatherless. This highlights his profound commitment to justice even when he could have easily acted otherwise, demonstrating a rare integrity. This concept is echoed in other biblical texts, such as Amos 5:12, which condemns those who "turn aside the needy from justice at the gate."
Christ-Centered Fulfillment
While Job's integrity in Job 31:21 stands as a remarkable testament to human righteousness and a model for ethical conduct, it ultimately points to the perfect, unblemished righteousness of Jesus Christ. Job's declaration is a negative confession—a list of sins he did not commit, a demonstration of his blamelessness before men. Christ, however, offers a positive and perfect righteousness; He not only never "lifted up His hand against the fatherless" or any vulnerable person, but actively and perfectly fulfilled every requirement of divine justice and compassion. He is the ultimate protector and advocate for the vulnerable, identifying profoundly with the "least of these" (Matthew 25:40). Unlike Job, who merely denied abusing his power and influence "in the gate," Jesus, possessing all authority in heaven and on earth (Matthew 28:18), consistently used His divine power to heal the sick, feed the hungry, bring good news to the poor, and liberate the oppressed (Luke 4:18-19). His life was a perfect embodiment of divine justice and mercy, culminating in His sacrificial death on the cross, where He, the perfectly righteous one, bore the sins of the unrighteous, thereby securing ultimate justice and reconciliation for all who believe (2 Corinthians 5:21). Job's earnest appeal to God's judgment and his longing for vindication find their ultimate and complete resolution in Christ, who is both the righteous Judge and the Lamb of God who takes away the sin of the world (John 1:29).