If I have lifted up my hand against the fatherless, when I saw my help in the gate:
The verse stands in the debate between Job and his three friends on the subject of his afflictions in chapters 4 to 31, formed by three circles of speeches on the part of each. It belongs to Job's defense and protestation of his conduct and integrity, which gives much stronger proof of what makes an honest man than merely paying debts to fellow men and owing nothing. In that defense he denies raising a hand against an orphan while relying on influence or support in the legal assembly at the gate.
The denial is that he lifted up his hand against the orphan or fatherless when seeing or having help, influence, standing, and support in the legal assembly at the city gate. It presents abuse or harm of the fatherless for personal advantage through power backed by legal standing and influential support as a wrongdoing he says he did not commit. His treatment of orphans was part of just and compassionate conduct toward the needy.
He did not use wealth, influence, and standing to oppress the helpless, but always viewed wealth only as a means of blessing the poor, the needy, the fatherless, and the widow. Though one of the richest men of his day, he did not trust in his riches nor rejoice because his wealth was great, but trusted in the living God and remembered that God gave him power to get wealth. Sin is not in being rich but in trusting in riches, putting confidence in them, rejoicing in them, and being proud and highminded because of them, which denies the God above.
His care for a fatherless person who lacked protection was right, but recounting such good works as grounds for vindication led to trusting in his own actions instead of giving God the glory. Blessings God gives are to be passed on to others, and the glory belongs to God. Harming the fatherless for personal advantage when influential support was available at the city gate is treated as wrongdoing, not as a rule that suffering proves God's displeasure.
The verse stands in the debate between Job and his three friends on the subject of his afflictions in chapters 4 to 31, formed by three circles of speeches on the part of each. It belongs to Job's defense and protestation of his conduct and integrity, which gives much stronger proof of what makes an honest man than merely paying debts to fellow men and owing nothing. In that defense he denies raising a hand against an orphan while relying on influence or support in the legal assembly at the gate.
The denial is that he lifted up his hand against the orphan or fatherless when seeing or having help, influence, standing, and support in the legal assembly at the city gate. It presents abuse or harm of the fatherless for personal advantage through power backed by legal standing and influential support as a wrongdoing he says he did not commit. His treatment of orphans was part of just and compassionate conduct toward the needy.
He did not use wealth, influence, and standing to oppress the helpless, but always viewed wealth only as a means of blessing the poor, the needy, the fatherless, and the widow. Though one of the richest men of his day, he did not trust in his riches nor rejoice because his wealth was great, but trusted in the living God and remembered that God gave him power to get wealth. Sin is not in being rich but in trusting in riches, putting confidence in them, rejoicing in them, and being proud and highminded because of them, which denies the God above.
His care for a fatherless person who lacked protection was right, but recounting such good works as grounds for vindication led to trusting in his own actions instead of giving God the glory. Blessings God gives are to be passed on to others, and the glory belongs to God. Harming the fatherless for personal advantage when influential support was available at the city gate is treated as wrongdoing, not as a rule that suffering proves God's displeasure.