Job 31:20
If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;
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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 his loins have not blessed me - This is a personification by which the part of the body that had been clothed by the benevolence of Job, is supposed to speak and render him thanks. 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. Blessed me, i.e. given him occasion to bless and praise me, and to pray to God to bless me for covering them; the loins being put synecdochically for the whole body: see the like expression Deu 24:13, and compare Genesis 4:10 Luke 16:9.

With the fleece of my sheep; with clothing made of my wool. If his loins have not blessed me,.... Which were girded and covered with garments he gave him; which, as often as he put on and girded his loins with, put him in mind of his generous benefactor, and this put him upon sending up an ejaculatory wish to heaven, that all happiness and blessedness might attend him, who had so comfortably clothed him; see Job 29:13;

and if he were not warmed with the fleece of my sheep; not with a fleece of wool as taken off the back of the sheep, or with a sheep's skin, having the wool on it, but with it, as made up into cloth; with a woollen garment, which was a kind of clothing that very early obtained, and is what is warm and comfortable, see Deuteronomy 22:11. Job clothed the naked, not with gay apparel, which was not necessary, but with decent and useful raiment, and not with the fleece of other men's sheep, but with the fleece of his own sheep, or with cloth made of the wool of his own flock, giving what was his own and not others; which always should be observed in acts of charity; see 2 Samuel 12:4. Thus Christ, the antitype of Job, feeds the poor and the fatherless whom he finds, though he does not leave them so; it is at his own table, and with his own bread, with provisions of his own making; and clothes them with the robe of his righteousness, and garments of salvation, which is a clothing and a covering to them, and secures them from perishing, and causes joy and gladness in them, Isaiah 61:10.

If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;
Verse 20. - If his loins have not blessed me (see above, Job 29:11, 13), and if he were not warmed with the fleece of my sheep. Clothed, i.e., with a garment spun from wool yielded by my own sheep. A great sheikh like Job would keep in store many such garments, ready to be given to such as were naked or poorly clad, when they came under his observation (Isaiah 58:7). 13 If I despised the cause of my servant and my maid,

When they contended with me:

14 What should I do, if God should rise up,

And if He should make search, what should I answer Him?

15 Hath not He who formed me in the womb formed him also,

And hath not One fashioned us in the belly?

It might happen, as Job 31:13 assumes, that his servant or his maid (אמה, Arab. amatun, denotes a maid who is not necessarily a slave, ‛abde, as Job 19:15, whereas שׁפחה does not occur in the book) contended with him, and in fact so that they on their part began the dispute (for, as the Talmud correctly points out, it is not בּריבי עמּם, but בּריבם עמּדי), but he did not then treat them as a despot; they were not accounted as res but personae by him, he allowed them to maintain their personal right in opposition to him. Christopher Scultetus observes here: Gentiles quidem non concedebant jus servo contra dominum, cui etiam vitae necisque potestas in ipsum erat; sed Iob amore justitiae libere se demisit, ut vel per alios judices aut arbitros litem talem curaret decidi vel sibi ipsi sit moderatus, ut juste pronuntiaret. If he were one who despised (אמאס not מאסתּי) his servants' cause: what should he do if God arose and entered into judgment; and if He should appoint an examination (thus Hahn correctly, for the conclusion shows that פקד is here a synon. of בחן Psalm 17:3, and חקר Psalm 44:22, Arab. fqd, V, VIII, accurate inspicere), what should he answer?

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