Job 31:21 Ulasan

Job had often protested his integrity in general; here he does it in particular instances, not in a way of commendation (for he does not here proclaim his good deeds), but in his own just and necessary vindication, to clear himself from those crimes with which his friends had falsely charged him, which is a debt every man owes to his own reputation. Job's friends had been particular in their articles of impeachment against him, and therefore he is so in his protestation, which seems to refer especially to what Eliphaz had accused him of, Job 22:6, etc. They had produced no witnesses against him, neither could they prove the things whereof they now accused him, and therefore he may well be admitted to purge himself upon oath, which he does very solemnly, and with many awful imprecations of God's wrath if he were guilty of those crimes. This protestation confirms God's character of him, that there was none like him in the earth. Perhaps some of his accusers durst not have joined with him; for he not only acquits himself from those gross sins which lie open to the eye of the world, but from many secret sins which, if he had been guilty of them, nobody could have charged him, with, because he will prove himself no hypocrite. Nor does he only maintain the cleanness of his practices, but shows also that in them he went upon good principles, that the reason of his eschewing evil was because he feared God, and his piety was at the bottom of his justice and charity; and this crowns the proof of his sincerity. I. The sins from which he here acquits himself are, 1. Wantonness and uncleanness of heart (Job 31:1-4). 2. Fraud and injustice in commerce (Job 31:4-8). 3. Adultery (Job 31:9-12). 4. Haughtiness and severity towards his servants (Job 31:13-15). 5. Unmercifulness to the poor, the widows, and the fatherless (Job 31:16-23). 6. Confidence in his worldly wealth (Job 31:24, Job 31:25). 7. Idolatry (Job 31:26-28). 8. Revenge (Job 31:29-31). 9. Neglect of poor strangers (Job 31:32). 10. Hypocrisy in concealing his own sins and cowardice in conniving at the sins of others (Job 31:33, Job 31:34). 11. Oppression, and the violent invasion of other people's rights (Job 31:38-40). And towards the close, he appeals to God's judgment concerning his integrity (Job 31:35-37). Now, II. In all this we may see, 1. The sense of the patriarchal age concerning good and evil and what was so long ago condemned as sinful, that is, both hateful and hurtful. 2. A noble pattern of piety and virtue proposed to us for our imitation, which, if our consciences can witness for us that we conform to it, will be our rejoicing, as it was Job's in the day of evil.

INTRODUCTION TO JOB 31 In this chapter Job gives an account of himself in private life, of the integrity and uprightness of his life, and his holy walk and conversation, with this view, that it might be thought that the afflictions which were upon him were not on account of a vicious course of life he had indulged unto, as was suggested; and he clears himself from various crimes which it might be insinuated he was guilty of, as from unchastity; and he observes the method he took to prevent his falling into it, and the reasons that dissuaded him from it, Job 31:1; from injustice in his dealings with men, Job 31:5; from the sin of adultery, Job 31:9; from ill usage of his servants, Job 31:13; from unkindness to the poor, which he enlarges upon, and gives many instances of his charity to them, Job 31:16; from covetousness, and a vain confidence in wealth, Job 31:24; from idolatry, the worship of the sun and moon, Job 31:26; from a revengeful spirit, Job 31:29; and from inhospitality to strangers, Job 31:32; from covering his sin, Job 31:33; and fear of men, Job 31:34; and then wishes his cause might be heard before God, Job 31:35; and the chapter is closed with an imprecation on his head if guilty of any injustice, Job 31:38.

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. . 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.

If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gate. 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. 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, saying,

Another impediment to mercy is the confidence one has in one's own power. This seems to make a man think he can harm others and especially people beneath him with impunity, and he excludes this from himself saying, "If I have raised my hand against the orphan," to cause him to suffer, "even when they saw me at the gate," the place of judgment, "elevated," as one more powerful.

The words and prophecy of King Lemuel, and what his mother taught him, Pro 31:1, Pro 31:2. Debauchery and much wine to be avoided, Pro 31:3-7. How kings should administer justice, Pro 31:8, Pro 31:9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labor, vv. 10-29. Frailty of beauty, Pro 31:30, Pro 31:31.

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 neighbors." "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 valor." - Ver. 73-80.

(Job 31:1-40) Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life. He asserts his guarding against being allured to sin by his senses. think--rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (Pro 6:25; Mat 5:28).

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.