Text -- Job 27:6-23 (NET)

27:6 I will maintain my righteousness and never let it go; my conscience will not reproach me for as long as I live.

The Condition of the Wicked

27:7 “May my enemy be like the wicked, my adversary like the unrighteous. 27:8 For what hope does the godless have when he is cut off, when God takes away his life? 27:9 Does God listen to his cry when distress overtakes him? 27:10 Will he find delight in the Almighty? Will he call out to God at all times? 27:11 I will teach you about the power of God; What is on the Almighty’s mind I will not conceal. 27:12 If you yourselves have all seen this, Why in the world do you continue this meaningless talk? 27:13 This is the portion of the wicked man allotted by God, the inheritance that evildoers receive from the Almighty. 27:14 If his children increase– it is for the sword! His offspring never have enough to eat. 27:15 Those who survive him are buried by the plague, and their widows do not mourn for them. 27:16 If he piles up silver like dust and stores up clothing like mounds of clay, 27:17 what he stores up a righteous man will wear, and an innocent man will inherit his silver. 27:18 The house he builds is as fragile as a moth’s cocoon, like a hut that a watchman has made. 27:19 He goes to bed wealthy, but will do so no more. When he opens his eyes, it is all gone. 27:20 Terrors overwhelm him like a flood; at night a whirlwind carries him off. 27:21 The east wind carries him away, and he is gone; it sweeps him out of his place. 27:22 It hurls itself against him without pity as he flees headlong from its power. 27:23 It claps its hands at him in derision and hisses him away from his place.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 27:6

With betraying my own cause and innocency.

Wesley: Job 27:7

I am so far from practicing wickedness, that I abhor the thoughts of it, and if I would wish to be revenged of my enemy, I could wish him no greater mischief than to be a wicked man.

Wesley: Job 27:8

Though they prosper in the world. God, as the judge takes it away, to be tried, and determined to its everlasting state. And what will his hope be then? It will be vanity and a lie; it will stand him in no stead.

Wesley: Job 27:10

When he has nothing else to delight in? No: his delight is in the things of the world, which now sink under him. And those who do not delight in God, will not always, will not long, call upon him.

Wesley: Job 27:12

I speak what is confirmed by your own, as well as others experiences.

Wesley: Job 27:12

To condemn me for a wicked man, because I am afflicted.

Wesley: Job 27:15

Who survive that sword and famine.

Wesley: Job 27:15

For they had many wives.

Wesley: Job 27:15

Because they also, as well as other persons, groaned under their tyranny, and rejoice in their deliverance from it.

Wesley: Job 27:16

In great abundance.

Wesley: Job 27:18

Which settleth itself in a garment, but is quickly and unexpectedly dispossessed of its dwelling, and crushed to death.

Wesley: Job 27:18

Which the keeper of a garden or vineyard suddenly rears up in fruit - time, and as quickly pulls down again.

Wesley: Job 27:19

In death.

Wesley: Job 27:19

Instead of that honourable interment with his fathers, his carcase shall lie like dung upon the earth.

Wesley: Job 27:19

That is, while a man can open his eyes, in the twinkling of an eye. He is as if he had never been, dead and gone, and his family and name extinct with him.

Wesley: Job 27:20

From the sense of approaching death or judgment.

Wesley: Job 27:20

As violently and irresistibly, as a river breaking its banks, or deluge of waters bears down all before it.

Wesley: Job 27:20

God's wrath cometh upon him like a tempest, and withal unexpectedly like a thief in the night.

Wesley: Job 27:21

wind - Some terrible judgment, fitly compared to the east - wind, which in those parts was most vehement, and pernicious.

Wesley: Job 27:21

Out of his palace wherein he expected to dwell forever; whence he shall be carried either by an enemy, or by death.

Wesley: Job 27:22

His darts or plagues one after another.

Wesley: Job 27:22

He earnestly desires to escape the judgments of God, but in vain. Those that will not be persuaded to fly to the arms of Divine grace, which are now stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them.

Wesley: Job 27:23

In token of their joy at the removal of such a publick pest, by way of astonishment: and in contempt and scorn, all which this gesture signifies in scripture use.

Wesley: Job 27:23

In token of detestation and derision.

JFB: Job 27:6

Rather, my "heart" (conscience) reproaches "not one of my days," that is, I do not repent of any of my days since I came into existence [MAURER].

JFB: Job 27:7

Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.

JFB: Job 27:8

"What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." UMBREIT'S translation is an unmeaning tautology. "When God cuts off, when He taketh away his life."

JFB: Job 27:8

Literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21; Psa 104:29; Dan 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 27:10) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."

JFB: Job 27:9

(Psa 66:18).

JFB: Job 27:10

Alluding to Job 22:26.

JFB: Job 27:10

He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (Job 19:25; Job 20:5; Psa 62:8).|| 13493||1||13||0||These words are contrary to Job's previous sentiments (see on Job 21:22-33; Job 24:22-25). Job 21:22-33; Job 24:22-25). They therefore seem to be Job's statement, not so much of his own sentiments, as of what Zophar would have said had he spoken when his turn came (end of the twenty-sixth chapter). So Job stated the friends' opinion (Job 21:17-21; Job 24:18-21). The objection is, why, if so, does not Job answer Zophar's opinion, as stated by himself? The fact is, it is probable that Job tacitly, by giving, in the twenty-eighth chapter, only a general answer, implies, that in spite of the wicked often dying, as he said, in prosperity, he does not mean to deny that the wicked are in the main dealt with according to right, and that God herein vindicates His moral government even here. Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing Job 27:13 with Job 20:29 ("portion," "heritage"), it will be seen, it is Zophar's argument, rather than his own, that Job states. Granting it to be true, implies Job, you ought not to use it as an argument to criminate me. For (Job 28:1-28) the ways of divine wisdom in afflicting the godly are inscrutable: all that is sure to man is, the fear of the Lord is wisdom (Job 28:28).

JFB: Job 27:10

Rather, concerning the hand of God, namely, what God does in governing men.

JFB: Job 27:10

The counsel or principle which regulates God's dealings.

JFB: Job 27:12

"Ye yourselves see" that the wicked often are afflicted (though often the reverse, Job 21:33). But do you "vainly" make this an argument to prove from my afflictions that I am wicked?

JFB: Job 27:13

(See on Job 27:11).

JFB: Job 27:14

His family only increases to perish by sword or famine (Jer 18:21; Job 5:20, the converse).

JFB: Job 27:15

"death" (Job 18:13; Jer 15:2; Rev 6:8). The plague of the Middle Ages was called "the black death." Buried by it implies that they would have none else but the death plague itself (poetically personified) to perform their funeral rites, that is, would have no one.

JFB: Job 27:15

Rather, "their widows." Transitions from singular to plural are frequent. Polygamy is not implied.

JFB: Job 27:16

Images of multitudes (Zec 9:3). Many changes of raiment are a chief constituent of wealth in the East.

JFB: Job 27:17

Introverted parallelism. (See Introduction). Of the four clauses in the two verses, one answers to four, two to three (so Mat 7:6).

JFB: Job 27:18

(Job 8:14; Job 4:19). The transition is natural from "raiment" (Job 27:16) to the "house" of the "moth" in it, and of it, when in its larva state. The moth worm's house is broken whenever the "raiment" is shaken out, so frail is it.

JFB: Job 27:18

A bough-formed hut which the guard of a vineyard raises for temporary shelter (Isa 1:8).

JFB: Job 27:19

Buried honorably (Gen 25:8; 2Ki 22:20). But UMBREIT, agreeably to Job 27:18, which describes the short continuance of the sinner's prosperity, "He layeth himself rich in his bed, and nothing is robbed from him, he openeth his eyes, and nothing more is there." If English Version be retained, the first clause probably means, rich though he be in dying, he shall not be honored with a funeral; the second, When he opens his eyes in the unseen world, it is only to see his destruction: the Septuagint reads for "not gathered," He does not proceed, that is, goes to his bed no more. So MAURER.

JFB: Job 27:20

(Job 18:11; Job 22:11, Job 22:21). Like a sudden violent flood (Isa 8:7-8; Jer 47:2): conversely (Psa 32:6).

JFB: Job 27:21

(Job 21:18; Job 15:2; Psa 58:9).

JFB: Job 27:22

Namely, thunderbolts (Job 6:4; Job 7:20; Job 16:13; Psa 7:12-13).

JFB: Job 27:23

For joy at his downfall (Lam 2:15; Nah 3:19).

JFB: Job 27:23

Deride (Jer 25:9). Job alludes to Bildad's words (Job 18:18).

In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.

Clarke: Job 27:6

My righteousness I hold fast - I stand firmly on this ground; I have endeavored to live an upright life, and my afflictions are not the consequence of my sins

Clarke: Job 27:6

My heart shall not reproach me - I shall take care so to live that I shall have a conscience void of offense before God and man. "Beloved, if our heart condemn us not, then have we confidence toward God;"1Jo 3:21. This seems to be Job’ s meaning.

Clarke: Job 27:7

Let mine enemy be as the wicked - Let my accuser be proved a lying and perjured man, because he has laid to my charge things which he cannot prove, and which are utterly false.

Clarke: Job 27:8

What is the hope of the hypocrite - The word חנף chaneph , which we translate, most improperly, hypocrite, means a wicked fellow, a defiled, polluted wretch, a rascal, a knave, a man who sticks at nothing in order to gain his ends. In this verse it means a dishonest man, a rogue, who by overreaching, cheating, etc., has amassed a fortune

Clarke: Job 27:8

When God taketh away his soul? - Could he have had any well grounded hope of eternal blessedness when he was acquiring earthly property by guilt and deceit? And of what avail will this property be when his soul is summoned before the judgment-seat? A righteous man yields up his soul to God; the wicked does not, because he is afraid of God, of death, and of eternity. God therefore takes the soul away - forces it out of the body. Mr. Blair gives us an affecting picture of the death of a wicked man. Though well known, I shall insert it as a striking comment on this passage: -

"How shocking must thy summons be, O death

To him that is at ease in his possessions

Who, counting on long years of pleasures here

Is quite unfurnished for that world to come

In that dread moment how the frantic sou

Raves round the walls of her clay tenement

Runs to each avenue, and shrieks for help

But shrieks in vain! How wishfully she look

On all she’ s leaving, now no longer hers

A little longer, yet a little longer

O, might she stay, to wash away her stains

And fit her for her passage! Mournful sight

Her very eyes weep blood; and every groa

She heaves is big with horror. But the foe

Like a stanch murderer, steady to his purpose

Pursues her close, through every lane of life

Nor misses once the track, but presses on

Till, forced at last to the tremendous verge

At once she sinks to everlasting ruin.

The Grave

The Chaldee has, What can the detractor expect who has gathered together ( ממון דשקר mamon dishkar , the mammon of unrighteousness) when God plucks out his soul? The Septuagint: Τις γαρ εστιν ετι ελπις ασεβει, ὁτι επεχει; Μη πεποιθως επι Κυριον ει αρα σωθησεται ; "For what is the hope of the ungodly that he should wait for? shall he, by hoping in the Lord, be therefore saved?"Mr. Good translates differently from all the versions: -

"Yet what is the hope of the wicked that he should prosper

That God should keep his soul in quiet?

I believe our version gives as true a sense as any; and the words appear to have been in the eye of our Lord, when he said, "For what is a man profited if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?"Mat 16:26.

Clarke: Job 27:11

I will teach you by the hand of God - Relying on Divine assistance, and not speaking out of my own head, or quoting what others have said I will teach you what the mind of the Almighty is, and I will conceal nothing. Job felt that the good hand of his God was upon him, and that therefore he should make no mistake in his doctrines. In this way the Chaldee understood the words, ביד אל beyad El , by the hand of God, which it translates בנבואת אלהא binbuath Elaha , by the prophecy of God. Those who reject the literal meaning, which conveys a very good sense, may adopt the translation of Mr. Good, which has much to recommend it: "I will teach you concerning the dealings of God."

Clarke: Job 27:12

Ye yourselves have seen it - Your own experience and observation have shown you that the righteous are frequently in affliction, and the wicked in affluence

Clarke: Job 27:12

Why then are ye thus altogether vain? - The original is very emphatical: הבל תהבלו hebel tehbalu , and well expressed by Mr. Good: "Why then should ye thus babble babblings!"It our language would allow it, we might say vanitize vanity.

Clarke: Job 27:13

This is the portion of a wicked man - Job now commences his promised teaching; and what follows is a description of the lot or portion of the wicked man and of tyrants. And this remuneration shall they have with God in general, though the hand of man be not laid upon them. Though he does not at all times show his displeasure against the wicked, by reducing them to a state of poverty and affliction, yet he often does it so that men may see it; and at other times he seems to pass them by, reserving their judgment for another world, that men may not forget that there is a day of judgment and perdition for ungodly men, and a future recompense for the righteous.

Clarke: Job 27:14

If his children be multiplied - As numerous families were supposed to be a proof of the benediction of the Almighty, Job shows that this is not always the case; for the offspring of the wicked shall be partly cut off by violent deaths, and partly reduced to great poverty.

Clarke: Job 27:15

Those that remain of him - שרידיו seridaiv , his remains, whether meaning himself personally, or his family

Clarke: Job 27:15

Shall be buried in death - Shall come to utter and remediless destruction. Death shall have his full conquest over them, and the grave its complete victory. These are no common dead. All the sting, all the wound, and all the poison of sin, remains: and so evident are God’ s judgments in his and their removal, that even widows shall not weep for them; the public shall not bewail them; for when the wicked perish there is shouting. Mr. Good, following the Chaldee, translates: Entombed in corruption, or in the pestilence. But I see no reason why we should desert the literal reading. Entombed in corruption gives no nervous sense in my judgment; for in corruption are the high and the low, the wicked and the good, entombed: but buried in death is at once nervous and expressive. Death itself is the place where he shall lie; he shall have no redemption, no resurrection to life; death shall ever have dominion over him. The expression is very similar to that in Luk 16:22 (note), as found in several versions and MSS.: The rich man died, and was buried in hell; and, lifting up his eyes, being in torment, he saw, etc. See my note there.

Clarke: Job 27:16

Though he heap up silver - Though he amass riches in the greatest abundance, he shall not enjoy them. Unsanctified wealth is a curse to its possessor. Money, of all earthly possessions, is the most dangerous, as it is the readiest agent to do good or evil. He that perverts it is doubly cursed, because it affords him the most immediate means of sinful gratification; and he can sin more in an hour through this, than he can in a day or week by any other kind of property. On the other hand, they who use it aright have it in their power to do the most prompt and immediate good. Almost every kind of want may be speedily relieved by it. Hence, he who uses it as he ought is doubly blessed; while he who abuses it is doubly cursed.

Clarke: Job 27:17

The just shall put it on - Money is God’ s property. "The silver is mine, and the gold is mine, saith the Lord;"and though it may be abused for a time by unrighteous hands, God, in the course of his providence, brings it back to its proper use; and often the righteous possess the inheritance of the wicked.

Clarke: Job 27:18

He buildeth his house as a moth - With great skill, great pains, and great industry; but the structure, however skillful, shall be dissolved; and the materials, however costly, shall be brought to corruption. To its owner it shall be only a temporary habitation, like that which the moth makes in its larve or caterpillar state, during its change from a chrysalis to a winged insect

Clarke: Job 27:18

As a booth that the keeper maketh - A shed which the watchman or keeper of a vineyard erects to cover him from the scorching sun, while watching the ripening grapes, that they may be preserved from depredation. Travellers in the East have observed that such booths or sheds are made of the lightest and most worthless materials; and after the harvest or vintage is in, they are quite neglected, and by the winter rains, etc., are soon dissolved and destroyed.

Clarke: Job 27:19

The rich man shall lie down - In the grave. But he shall not be gathered - Neither have a respectable burial among men, nor be gathered with the righteous in the kingdom of God. It may be that Job alludes here to an opinion relative to the state of certain persons after death, prevalent in all nations in ancient times, viz., that those whose funeral rites had not been duly performed, wander about as ghosts, and find no rest

Clarke: Job 27:19

He openeth his eyes - In the morning of the resurrection

Clarke: Job 27:19

And he is not - He is utterly lost and undone for ever. This seems to be the plain sense of the passage; and so all the versions appear to have understood it; but Reiske and some others, by making יאסף yeaseph an Arabic word, signifying, not the idea of gathering, but care, anxiety, etc., have quite altered this sense of the passage; and Mr. Good, who copies them, translates thus: Let the rich man lie down, and care not. I see no manner of occasion to resort to this interpretation, which, in my judgment, gives a sense inferior to that given above, or to the following: The rich man shall lie down - go to his rest, fully persuaded that his property is in perfect safety; but he shall not be gathered, or he shall not gather - make any farther addition to his stores: he openeth his eyes in the morning, when he is not - marauders in the night have stripped him of all his property, as in the case of Job himself; a case quite probable, and not unfrequent in Arabia, when a hostile tribe makes a sudden incursion, and carries off an immense booty. But I prefer the first meaning, as it is obtained without crucifying the text. Coverdale translates: When the rich man dyeth, he carieth nothinge with him: he is gone in the twincklinge of an eye.

Clarke: Job 27:20

Terrors take hold on him as waters - They come upon him as an irresistible flood; and he is overwhelmed as by a tempest in the night, when darkness partly hides his danger, and deprives him of discerning the way to escape.

Clarke: Job 27:21

The east wind carrieth him away - Such as is called by Mr. Good, a levanter, the euroclydon, the eastern storm of Act 27:14.

Clarke: Job 27:22

God shall cast upon him - Or, rather, the storm mentioned above shall incessantly pelt him, and give him no respite; nor can he by any means escape from its fury.

Clarke: Job 27:23

Men shall clap their hands at him - These two verses refer to the storm, which is to sweep away the ungodly; therefore the word God, in Job 27:22, and men in this verse, should be omitted

Job 27:22 : "For it shall fall upon him, and not spare: flying from its power he shall continue to fly

Job 27:23. It shall clap its hands against him, and hiss, וישרק veyishrok , shriek, him out of his place.

Here the storm is personified and the wicked actor is hissed and driven by it from off the stage. It seems it was an ancient method to clap the hands against and hiss a man from any public office, who had acted improperly in it. The populace, in European countries, express their disapprobation of public characters who have not pleased them in the same manner to the present day, by hisses, groans, and the like.

TSK: Job 27:6

I hold fast : Job 2:3; Psa 18:20-23; Pro 4:13

my heart : Act 24:16; 2Co 12:11; 1Jo 3:20, 1Jo 3:21

so long as I live : Heb. from my days

TSK: Job 27:7

1Sa 25:26; 2Sa 18:32; Dan 4:19

TSK: Job 27:8

Job 11:20, Job 13:16, Job 15:34, Job 20:5, Job 31:3; Isa 33:14, Isa 33:15; Mat 16:26, Mat 23:14; Mar 8:36, Mar 8:37; Luk 9:25, Luk 12:20, Luk 12:21; 1Ti 6:9, 1Ti 6:10; Jam 5:1-3

TSK: Job 27:9

Will God : Job 35:12, Job 35:13; Psa 18:41, Psa 66:18, Psa 109:7; Pro 1:28, Pro 28:9; Isa 1:15; Jer 11:11, Jer 14:12; Eze 8:18; Mic 3:4; Zec 7:13; Joh 9:31; Jam 4:3

his cry : Hos 7:14; Luk 13:25

TSK: Job 27:10

delight : Job 22:26, Job 22:27; Psa 37:4, Psa 43:4; Hab 3:18

will he always : Psa 78:34-36; Mat 13:21; Luk 18:1; Act 10:2; Eph 6:18; 1Th 5:17

TSK: Job 27:11

teach : Job 4:3, Job 4:4, Job 6:10; Isa 8:11

by the hand : or, being in the hand, etc

that which : Job 32:8-10; Deu 4:5; Psa 71:17; Act 20:20

TSK: Job 27:12

ye yourselves : Job 21:28-30; Ecc 8:14, Ecc 9:1-3

altogether : Job 6:25-29, Job 13:4-9, Job 16:3, Job 17:2, Job 19:2, Job 19:3, Job 21:3, Job 26:2-4

TSK: Job 27:13

the portion : Job 20:29, Job 31:3; Psa 11:6; Ecc 8:13; Isa 3:11; 2Pe 2:9

the heritage : Job 15:20-35, Job 20:19-29; Psa 12:5; Pro 22:22, Pro 22:23; Mal 3:5; Jam 5:4-6

TSK: Job 27:14

children : Job 21:11, Job 21:12; Deu 28:32, Deu 28:41; 2Ki 9:7, 2Ki 9:8, 2Ki 10:6-10; Est 5:11, Est 9:5-10; Psa 109:13; Hos 9:13, Hos 9:14; Luk 23:29

his offspring : 1Sa 2:5

TSK: Job 27:15

Those : 1Ki 14:10, 1Ki 14:11, 1Ki 16:3, 1Ki 16:4, 1Ki 21:21-24

his widows : Psa 78:64; Jer 22:18

TSK: Job 27:16

heap up : Job 22:24; 1Ki 10:27; Hab 2:6; Zec 9:3

prepare raiment : D’ Herbelot tells us, that Bokhten, an illustrious poet of Cufah, in the 9th century, had so many presents made him, that at his death he was found possessed of 100 suits of clothes, 200 shirts, and 500 turbans. Mat 6:19; Jam 5:2

TSK: Job 27:17

but the just : Pro 13:22, Pro 28:8; Ecc 2:26

TSK: Job 27:18

as a moth : Job 8:14, Job 8:15; Isa 51:8

as a booth : Isa 1:8, Isa 38:12; Lam 2:6

TSK: Job 27:19

shall lie : Job 14:13-15, Job 21:23-26, Job 21:30, Job 30:23

gathered : Gen 49:10; Jer 8:2; Mat 3:12, Mat 23:37

he openeth : Job 20:7-9; Psa 58:9, Psa 73:19, Psa 73:20

he is not : Job 8:22, Job 14:10, Job 14:12, Job 24:24 *marg.

TSK: Job 27:20

Terrors : Job 15:21, Job 18:11, Job 22:16; Psa 18:4, Psa 42:7, Psa 69:14, Psa 69:15; Jon 2:3

a tempest : Job 20:23, Job 21:18; Exo 12:29; 2Ki 19:35; Dan 5:30

TSK: Job 27:21

east wind : Jer 18:17; Hos 13:15

a storm : Exo 9:23-25; Psa 11:6, Psa 58:9, Psa 83:15; Nah 1:3-8; Mat 7:27

TSK: Job 27:22

For God : Exo 9:14; Deu 32:23; Jos 10:11

not spare : Deu 29:20; Eze 9:5, Eze 9:6; Rom 8:32; 2Pe 2:4, 2Pe 2:5

he would fain flee : Heb. in fleeing he would flee, Job 20:24; Exo 14:25-28; Jdg 4:17-21; Isa 10:3; Amo 2:14, Amo 9:1-3

TSK: Job 27:23

clap : Est 9:22-25; Pro 11:10; Lam 2:15; Rev 18:20

hiss him : 1Ki 9:8; Jer 19:8; Mic 6:16; Zep 2:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 27:6

My righteousness I hold fast - I hold on to the consciousness of integrity and uprightness. I cannot, will not, part with that. Job had lost his property, his health, and his domestic comforts, but he had in all this one consolation - he felt that he was sincere. He had been subjected to calamity by God as if he were a wicked man, but still he was resolved to adhere to the consciousness of his uprightness. Property may leave a man; friends may forsake him; children may die; disease may attack him; slander may assail him; and death may approach him; but still he may have in his bosom one unfailing source of consolation; he may have the consciousness that his aim has been right and pure. That nothing can shake; of that, no storms or tempests, no malignant foe, no losses or disappointment, no ridicule or calumny, can deprive him.

My heart shall not reproach me - That is, as being insincere, false, hollow.

So long as I live - Margin, "from my days."So the Hebrew - מימי mı̂yāmāy . Vulgate in omni vita mea . Septuagint, "I am not conscious to myself of having done anything amiss"- ἄτοπα τράξας atopa pracas ; compare the notes at 1Co 4:4. The idea is, that he had a consciousness of integrity, and that he meant to maintain it as long as he lived.

Barnes: Job 27:7

Let mine enemy be as the wicked - This is probably said that he might show that it was not his intention to justify the wicked, and that in all that he had said it was no part of his purpose to express approbation of their course. His friends had charged him with this; but he now solemnly disclaims it, and says that he had no such design. To show how little he meant to justify the wicked, he says that the utmost that he could desire for an enemy would be, that he would be treated as he believed the wicked would be. A similar expression occurs in Dan 4:19, "My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies;"that is, calamities are coming upon thee indicated by the dream, such as you would desire on your foes; so in Jdg 5:31. After the mother of Sisera had anxiously looked for the return of her son from the battle, though he was then slain, the sacred writer adds, "So let all thine enemies perish, O Lord."Thus, when a traitor is executed it is common for the executioner to hold up his head and say, "So let all the enemies of the king die."Job means to say that he had no sympathy with wicked people, and that he believed that they would be punished as certainly and as severely as one could desire his enemy to suffer. Schnurrer supposes that by the enemy here he refers to his friends with whom he had been disputing; but this is to give an unnecessarily harsh construction to the passage.

Barnes: Job 27:8

For what is the hope of the hypocrite? - The same sentiment which Job here advances had before been expressed by Bildad; see it explained in the notes at Job 8:13 following It had also been expressed in a similar manner by Zophar (see the notes on Job 20:5, and had been much insisted on in their arguments. Job now says that he fully accords with that belief. He was not disposed to defend hypocrisy; he had no sympathy for it. He knew, as they did, that all the joy of a hypocrite would be temporary, and that when death came it must vanish. He wishes that his remarks should not be construed so as to make him the advocate of hypocrisy or sin, and affirms that he relied on a more solid foundation of peace and joy than the hypocrite could possess. It was by explanations and admissions such as these that the controversy was gradually closed, and when they came fully to understand Job, they felt that they had nothing which they could reply to him.

Though he hath gained - - יבצע yı̂bâtsa‛ . The Vulgate renders this, si avare rapiat - "if he avariciously seizes upon."The Septuagint, ὅτι hoti ἐπἐχει epechei that he persisteth. Dr. Good, "That he should prosper;"and so Wemyss. The Hebrew word ( בצע bâtsa‛ ) means properly, to cut or dash in pieces; then to tear in pieces, or to plunder or spoil; then to cut off, to bring to an end, etc. It is applied to the action of a weaver, who, when his web is finished, cuts off the thrum that binds it to the beam. The web is then finished; it is all woven, and is then taken from the loom. Hence, it is elegantly used to denote the close of life, when life is woven or finished - by the rapid passing of days like the weavers shuttle Job 7:6, and when it is then, as it were, taken out of the loom; see this figure explained in the notes at Isa 38:12. This is the idea here, that life would be cut off like the weaver’ s web, and that when that was done the hope of the hypocrite would be of no value.

When God taketh away his soul - When he dies. There has been much perplexity felt in regard to the Hebrew word here rendered "taketh away"- ישׁל yēshel . A full explanation may be seen in Schultens and Rosenmuller. Some suppose it is the future from נשל for ישל - meaning to draw out, and that the idea is, that God draws out this life as a sword is drawn out of a sheath. Others, that it is from שלה - to be secure, or tranquil, or at rest: and that it refers to the time when God shall give rest in the grave, or that the meaning of the word שלה here is the same as שלל or נשל - to draw out; see Gesenius on the word שלה . Schnurrer conjectures that it is derived from שאל - to ask, to demand, and that the form here is contracted from the future ישאל . But the common supposition is, that it means to draw out - in allusion to drawing out a sword from a scabbard - thus drawing life or the soul from the body.

Barnes: Job 27:9

Will God hear his cry when trouble cometh upon him? - Coverdale has rendered this Job 27:8-9 so as to make excellent sense, though not strictly in accordance with the original. "What hope hath the hypocrite though he have great good, and though God give him riches after his heart’ s desire? Doth God hear him the sooner, when he crieth unto him in his necessity?"The object of the verse is to show the miserable condition of a wicked man or a hypocrite. This is shown by the fact which Job asserts, that God will not hear his cry when he feels his need of aid, and when he is induced to call upon him. This is true only when his object in calling upon God is merely for help. If he has no relentings for his sin, and no real confidence in God; if he calls upon him in trouble, intending to return to his sins as soon as the trouble is over, or if such is the state of his mind that God sees that he would return to his sins as soon as his calamities cease, then he cannot be expected to hear him. But if he comes with a penitent heart, and with a sincere purpose to forsake his sins and to devote himself to God, there is no reason to doubt that he would bear him. The argument of Job is in the main sound. It is, that if a man wishes the favor of God, and the assurance that he will hear his prayer, he must lead a holy life. A hypocrite cannot expect his favor: compare the notes at Isa 1:15.

Barnes: Job 27:10

Will he delight himself in the Almighty? - A truly pious man will delight himself in the Almighty. His supreme happiness will be found in God. He has pleasure in the contemplation of his existence, his perfections, his law, and his government. Coverdale renders this, "Hath he such pleasure and delight in the Almighty that he dare alway call upon God?"The idea of Job is that a hypocrite has not his delight in the Almighty; and, therefore, his condition is not such as he would defend or choose. Job bad been charged with defending the character of the wicked and with maintaining that they were the objects of the divine favor. He now says that he maintained no such opinion. He was aware that the only real and solid happiness was to be found in God, and he knew that a hypocrite would not find delight there. This is true to the letter. A hypocrite has no real happiness in God. He sees nothing in the divine perfections to love; nothing in the divine plan affections. The hypocrite, therefore, is a miserable man. He professes to love what he does not love; tries to find pleasure in what his heart hates; mingles with a people with whom he has no sympathy, and joins in services of prayer and praise which are disgusting and irksome to his soul. The pious man rejoices that there is just such a God as Yahweh is. He sees nothing in him which he desires to be changed, and he has supreme delight in the contemplation of his perfections.

Will he always call upon God? - That is, he will not always call upon God. This is literally true. The hypocrite pray:

(1) when he makes a profession of religion;

(2) on some extraordinary occasion - as when a friend is sick, or when he feels that he himself is about to die, but he does not always maintain habits of prayer.

He suffers his business to break in upon his times for prayer; neglects secret devotion on the slightest pretence, and soon abandons it altogether. One of the best tests of character is the feeling with which we pray, and the habit which we have of calling on God. The man who loves secret prayer has one of the most certain evidences that he is a pious man; compare the notes at Job 20:5.

Barnes: Job 27:11

I will teach you by the hand of God - Margin, "or, being in."Coverdale, "In the name of God."So Tindal, Noyes, "Concerning the hand of God."Good, "Concerning the dealings of God."The Chaldee renders it אלהא בנביאת - "By the prophecy of God."Luther, "I will teach you by the hand of God."The idea evidently is, that Job would instruct them by what God had done. He would appeal to his works, and to the dispensations of his providence; and by the indications of wisdom and skill which were to be found there, he would derive important lessons for their instruction on the great principles of his administration. Accordingly, in the remainder of this chapter, he makes his appeal to what actually occurs in the dispensations of Providence, and in the next, he refers to various scientific subjects, evincing the wisdom which God had shown in the mineral kingdom. The hand is the instrument by which we accomplish anything, and hence, it is used here to denote what God does.

That which is with the Almighty will I not conceal - That is, I will appeal to his works, and show what traces of wisdom there are in them.

Barnes: Job 27:12

Behold, all ye yourselves have seen it - You have had an opportunity of tracing the proofs of the wisdom of God in his works.

Why then are ye thus altogether vain - Why is it that you maintain such opinions - that you evince no more knowledge of his government and plans - that you argue so inconclusively about him and his administration! Why, since you have had an opportunity of observing the course of events, do you maintain that suffering is necessarily a proof of guilt, and that God deals with all people, in this life, according to their character? A close observation of the course of events would have taught you otherwise. Job proceeds to state what he supposes to be the exact truth on the subject, and particularly aims, in the following chapter, to show that the ways of God are inscrutable, and that we cannot be expected to comprehend them, and are not competent to pronounce upon them.

Barnes: Job 27:13

This is the portion of a wicked man with God - There has been much diversity of view in regard to the remainder of this chapter. The difficulty is, that Job seems here to state the same things which had been maintained by his friends, and against which he had all along contended. This difficulty has been felt to be very great, and is very great. It cannot be denied, that there is a great resemblance between the sentiments here expressed and those which had been maintained by his friends, and that this speech, if offered by them, would have accorded entirely with their main position. Job seems to abandon all which he had defended, and to concede all which he had so warmly condemned. One mode of explaining the difficulty has been suggested in the "Analysis"of the chapter. It was proposed by Noyes, and is plausible, but, perhaps, will not be regarded as satisfactory to all. Dr. Kennicott supposes that the text is imperfect, and that these verses constituted the third speech of Zophar. His arguments for this opinion are:

(1) That Eliphaz and Bildad had each spoken three times, and that we are naturally led to expect a third speech from Zophar; but, according to the present arrangement, there is none.

(2) That the sentiments accord exactly with what Zophar might be expected to advance, and are exactly in his style; that they are expressed in "his fierce manner of accusation,"and are "in the very place where Zophar’ s speech is naturally expected."

But the objections to this view are insuperable. They are:

(1) The entire lack of any authority in the manuscripts, or ancient versions, for such an arrangement or supposition. All the ancient versions and manuscripts make this a part of the speech of Job.

(2) If this had been a speech of Zophar, we should have expected a reply to it, or an allusion to it, in the speech of Job which follows. But no such reply or allusion occurs.

(3) If the form which is usual on the opening of a speech, "And Zophar answered and said,"had ever existed here, it is incredible that it should have been removed. But it occurs in no manuscript or version; and it is not allowable to make such an alteration in the Scripture by conjecture.

Wemyss, in his translation of Job, accords with the view of Kennicott, and makes these verses Job 27:13-23 to be the third speech of Zophar. For this, however, he alleges no authority, and no reasons except such as had been suggested by Kennicott. Coverdale, in his translation of the Bible (1553 a.d.), has inserted the word "saying"at the close of Job 27:12, and regards what follows to the end of the chapter as an enumeration or recapitulation of the false sentiments which they had maintained, and which Job regards as the "vain"things Job 27:12 which they had maintained. In support of this view the following reasons may be alleged:

(1) It avoids all the difficulty of transposition, and the necessity of inserting an introduction, as we must do, if we suppose it to be a speech of Zophar.

(2) It avoids the difficulty of supposing that Job had here contradicted the sentiments which he had before advanced, or of conceding all that his friends had maintained.

(3) It is in accordance with the practice of the speakers in this book, and the usual practice of debaters, who enumerate at considerable length the sentiments which they regard as erroneous and which they design to oppose.

(4) It is the most simple and natural supposition, and, therefore, most likely to be the true one. Still, it must be admitted, that the passage is attended with difficulty; but the above solution is, it seems to me, the most plausible.

This is the portion - This is what he receives; to wit, what he states in the following verses, that his children would be cut off.

And the heritage of oppressors - What tyrants and cruel people must expect to receive at the hand of God.

Barnes: Job 27:14

If his children be multiplied, it is for the sword - That is, they shall be slain in war. The first calamities which it is here said would come upon a man, relate to his family Job 27:14-18; the next are those that would come upon himself, Job 27:19-23. All the sentiments here expressed are found in the various speeches of the friends of Job, and, according to the interpretation suggested above, this is designed to represent their sentiments. They maintained that if a wicked man was blessed with a numerous family, and seemed to be prosperous, it was only that the punishment might come the more heavily upon him, for that they certainly would be cut off; see Job 18:19-20; Job 20:10.

And his offspring shall not be satisfied with bread - This sentiment was advanced by Zophar, Job 20:10; see the notes at that verse.

Barnes: Job 27:15

Those that remain of him - Those that survive him.

Shall be buried in death - Hebrew "shall be buried BY death"( במות bamâveth ), that is. "Death shall be the grave-digger"- or, they shall have no friends to bury them; they shall be unburied. The idea is highly poetical, and the expression is very tender. They would have no one to weep over them, and no one to prepare for them a grave; there would be no procession, no funeral dirge, no train of weeping attendants; even the members of their own family would not weep over them. To be unburied has always been regarded as a dishonor and calamity (compare the notes at Isa 14:19), and is often referred to as such in the Scriptures; see Jer 8:2; Jer 14:16; Jer 16:4, Jer 16:6. The passage here has a striking resemblance to Jer 22:18-19 -

"They shall not lament for him, saying,

Ah! my brother! or, Ah! sister!

They shall not lament for him, saying,

Ah! lord! or, Ah! his glory!

With the burial of an ass shall he be buried,

Drawn out and east beyond the gates of Jerusalem."

And his widows shall not weep - The plural here - "widows"- is a proof that polygamy was then practiced. It is probable that Job here alludes to the shrieks of domestic grief which in the East are heard in every part of the house among the females on the death of the master of the family, or to the train of women that usually followed the corpse to the grave. The standing of a man in society was indicated by the length of the train of mourners, and particularly by the number of wives and concubines that followed him as weepers. Job refers to this as the sentiment of his friends, that when a wicked man died, he would die with such evident marks of the divine displeasure, that even his own family would not mourn for him, or that they would be cut off before his death, and none would be left to grieve.

Barnes: Job 27:16

Though he heap up silver as the dust - That is, in great quantities - as plenty as dust; compare 1Ki 10:27, "And the king made silver to be in Jerusalem as stones."

And prepare raiment - Oriental wealth consisted much in changes of raiment. Sir John Chardin says that in the East it is common to gather together immense quantities of furniture and clothes. According to D’ Herbelot, Bokteri, an illustrious poet; of Cufah in the ninth century, had so many presents made him in the course of his life, that when he died he was found possessed of an hundred complete suits of clothes, two hundred shirts, and five hundred turbans. compare Ezr 2:69, and Neh 7:70 see Bochart IIieroz. P. II. Lib. iv. c. xxv. p. 617. This species of treasure is mentioned by Virgil;

Dives equom, dives pictai vestis et auri .

Aeneid ix. 26.

The reason why wealth consisted so much in changes of raiment, is to be found in the fondness for display in Oriental countries, and in the fact that as fashions never change there, such treasures are valuable until they are worn out. In the ever-varying fashions of the West such treasures are comparatively of much less value.

As the clay - As the dust of the streets; or as abundant as mire.

Barnes: Job 27:17

The just shall put it on - The righteous shall wear it. It shall pass out of the hands of him who prepared it, into the hands of others. The meaning is, that the wicked, though they become rich, would not live to enjoy their ill-gotten gains. These two verses contain a beautiful illustration of what Dr. Jebb calls the introverted parallelism - where the fourth member answers to the first, and the third to the second:

"Though he heap up silver as the dust,

And prepare raiment as the clay,

The just shall put it (raiment) on,

And the innocent shall divide the silver."

A similar instance occurs in Mat 7:6 :

"Give not that which is holy unto the dogs,

Neither cast ye your pearls before swine,

Lest they (the swine) trample them under their feet.

And (the dogs) turn again and rend you."

For a full illustration of the nature of Hebrew poetry, the reader may consult DeWette, Einleitung in die Psalmen, translated in the Biblical Repository, vol. iii. pp. 445ff, and Nordheimer’ s Hebrew Grammar, vol. ii. pp. 319ff; see also the Introduction to Job, Section V.

The innocent shall divide the silver - That is, the righteous shall come into possession of it, and divide it among themselves. The wicked who had gained it shall not be permitted to enjoy it.

Barnes: Job 27:18

He buildeth his house as a moth - The house which the moth builds is the slight fabric which it makes for its own dwelling in the garment which it consumes. On this verse compare Job 8:14. The dwelling of the moth is composed of the materials of the garment on which it feeds, and there may be an allusion here not only to the fact that the house which the wicked reared for themselves would be temporary, and that it would soon pass away like the dwelling of the moth, but that it was obtained - like the dwelling of the moth - at the expense of others. The idea of frailty, however, and of its being only a very temporary habitation, is probably the main thought in the passage. The allusion here is to the moth-worm as it proceeds from the egg, before it is changed into the chrysalis, aurelia, or nymph. "The young moth, upon leaving the egg which a papilio has lodged upon a piece of stuff, or a skin well dressed, and commodious for her purpose, immediately finds a habitation and food in the nap of the stuff, or hair of the skin. It gnaws and lives upon the nap, and likewise builds with it its apartment, accommodated both with a front door and a back one: the whole is well fastened to the ground of the stuff, with several cords and a little glue. The moth sometimes thrusts her head out of one opening, and sometimes out of the other, and perpetually demolishes all about her; and when she has cleared the place about her, she draws out all the stakes of the tent, after which she carries it to some little distance, and then fixes it with her slender cords in a new situation."

Burder. It is to the insect in its larvae or caterpillar state that Job refers here, and the slightness of the habitation will be easily understood by anyone who has watched the operations of the silkworm, or of the moths that appear in this country. The idea is, that the habitation which the wicked constructed was temporary and frail, and would soon be left. The Chaldee and Syriac render this "the spider;"and so does Luther - Spinne. The slight gossamer dwelling of the spider would well correspond with the idea here expressed by Job.

And as a booth - A tent, or cottage.

That the keeper maketh - That one who watches vineyards or gardens makes as a temporary shelter from the storm or the cold at night. Such edifices were very frail in their structure, and were designed to be only temporary habitations; see the subject explained in the notes at Isa 1:8. Niebuhr, in his description of Arabia, p. 158, says, "In the mountains of Yemen they have a sort of nest on the trees, where the Arabs sit to watch the fields after they have been planted. But in the Kehama, where they have but few trees, they build a light kind of scaffolding for this purpose."Mr. Southey opens the fifth part of his Curse of Kehama with a similar allusion:

"Evening comes on: - arising from the stream

Homeward the tall flamingo wings his flight;

And when hc sails athwart the setting beam,

His scarlet plumage glows with deeper light.

The watchman, at the wish’ d approach of night

Gladly forsakes the field, where he all day,

To scare the winged plunderers from their prey,

With shout and sling, on yonder clay-built height,

Hath borne the sultry ray.

Barnes: Job 27:19

The rich man - That is, the rich man who is wicked.

Shall lie down - Shalt die - for so the connection demands.

But he shall not be gathered - In an honorable burial. The slain in battle are gathered together for burial; but he shall be unburied. The expressions "to be gathered,""to be gathered to one’ s fathers,"frequently occur in the Scriptures, and seem to be used to denote a peaceful and happy death and an honorable burial. There was the idea of a happy union with departed friends; of being honorably placed by their side in the grave, and admitted to companionship with them again in the unseen world; compare Gen 25:8; Gen 35:29; Gen 49:29, Gen 49:33; Num 27:13; Deu 32:50; Jdg 2:10; 2Ki 22:20. Among the ancients, the opinion prevailed that the souls of those who were not buried in the customary manner, were not permitted to enter Hades, or the abodes of the dead, but were doomed to wander for an hundred years upon the banks of the river Styx. Thus, Homer (Iliad, 23:71, following) represents the spirit of Patroclus as appearing to Achilles, and praying him that he would commit his body with proper honors to the earth. So Palinurus is represented by Virgil (Aeneid, vi. 365) as saying, "Cast earth upon me, that I may have a calm repose in death."The Hindoos, says Dr. Ward, believe that the souls of those who are unburied wander about and find no rest. It is possible that such views may have prevailed in the time of Job. The sentiment here is, that such an honored death would be denied the rich man of oppression and wickedness.

He openeth his eyes, and he is not - That is, in the twinkling of an eye he is no more. From the midst of his affluence he is suddenly cut off, and hurried away in a moment.

Barnes: Job 27:20

Terrors-take hold on him as waters - That is, as suddenly and violently as angry floods; compare the notes at Job 18:14.

A tempest stealeth him away - He is suddenly cut off by the wrath of God. A tempest comes upon him as unexpectedly as a thief or robber comes at night. Death is often represented as coming upon man with the silence of a thief, or the sudden violence of a robber at midnight; see the note at Job 21:17; compare Mat 24:42-44.

Barnes: Job 27:21

The east wind carrieth him away - He is swept off as by the violence of a tempest. Severe storms are represented in this book as coming from the East; compare the notes at Job 15:2. The ancients believed that people might be carried away by a tempest or whirlwind; compare Isa 41:16; see also Homer, Odyssey xx. 63ff:

"Snatch me, ye whirlwinds far from human race,

Test through the void illimitable space;

Or if dismounted from the rapid cloud,

Me with his whelming wave let Ocean shroud!"

Pope

Compare the notes at Job 30:22. The parallelism here would seem to imply that the wind referred to was violent, but it is possible that the allusion may be to the burning winds of the desert, so well known in the East, and so frequently described by travelers. The Vulgate here renders the Hebrew word קדים qâdı̂ym , ventus urens , "burning wind;"the Septuagint in like manner, καύσων kausōn ; the Syriac simply wind. This east wind, or burning wind, is what the Arabians call Samum. It is a hot wind which passes over the desert, and which was formerly supposed to be destructive of life. More recent travelers however, tell us that it is not fatal to life, though exceedingly oppressive.

And as a storm - See Psa 58:9.

Hurleth him out of his place - Takes him entirely away, or removes him from the earth.

Barnes: Job 27:22

For God shall cast upon him - That is, God shall bring calamities upon him, or cast his thunderbolts upon him, and shall not pity him.

He would fain flee - He would gladly escape from the wrath of God, but he is unable to do it.

Barnes: Job 27:23

Men shall clap their hands at him - That is, they shall combine to drive him out of the world, and rejoice when he is gone. The same sentiment was also expressed by Bildad, Job 18:18 :

"He shall be driven fromm light into darkness,

And chased out of the world."

There can be no doubt, I think, that Job alludes to that sentiment, and that his object in quoting it is to show its incorrectness. He does not indeed go into a formal reply to it in the following chapters, but he seems to consider that he had already replied to it by the statements which he had made, and which showed the incorrectness of the views which his friends had taken. He had demonstrated in the previous chapters that their main position was incorrect, and he asks (in Job 27:12 of this chapter), how it was possible that they could hold such sentiments as these, in the midst of all the facts which surrounded them? The whole current of events was against their opinion, and in the close of this chapter he enumerates the sentiments which they had advanced, which he regarded as so strange, and which he felt that he had now shown to be erroneous. In deed, they seem to have regarded themselves as confuted, for they were silent. Job had attacked and overthrown their main position, that people were treated according to their character in this life, and that consequently extraordinary sufferings were proof of extraordinary guilt, and, that being overthrown, they had nothing more to say. Having silenced them, and shown the error of the opinions which he has here enumerated, be proceeds in the following chapters to state his own views on important topics connected with the providence of God, mainly designed to show that we are not to expect fully to comprehend the reason of his dispensations.

Poole: Job 27:6

I hold fast Heb. I have held fast , i.e., I have not only begun well, but continued in well-doing; which is a plain evidence that I am no hypocrite. Or, the past tense is put for the future, as is usual, I will hold fast , declaratively, as before, I will maintain it, that howsoever you calumniate me, I am a righteous person.

My heart i.e. my conscience, as the heart is oft used, as 1Sa 24:5 25:31 Eze 14:5 1Jo 3:20,21 .

Shall not reproach me either,

1. With betraying my own cause and innocency, and speaking what I know to be false, to wit, that I am a hypocrite. Or,

2. For my former impiety or hypocrisy, wherewith you charge me.

So long as I live Heb. from , or for , or concerning my days , i.e. the time of my life, whether past or to come. Or the course of my life; days or times being put here, as it is elsewhere, for actions done in them by a metonymy.

Poole: Job 27:7

I am so far from loving and practising wickedness, whereof you accuse me, that I abhor the thoughts of it; and if I might and would wish to be revenged of mine enemy, I could wish him no greater mischief than to be a wicked man.

He that riseth up against me either,

1. You my friends, who, instead of comforting me, are risen up to torment me. Or rather,

2. My worst enemies.

Poole: Job 27:8

There is no reason why I should envy or desire the portion of wicked men; for though they ofttimes prosper in the world, as I have said, and seem to be great gainers, yet death, which hasteneth to all men, and to me especially, will show that they are far greater losers, and die in a most wretched and desperate condition; having no hope either of continuing in this life, which they chiefly desire, or of enjoying a better life, which they never regarded. But I have a firm and well-grounded hope, not of that temporal restitution which you promised me, but of a blessed immortality after death, and therefore am none of these hopeless hypocrites, as you account me. Taketh away ; or, expelleth , or plucketh up ; which notes violence, and that he died unwillingly; compare Luk 12:20 ; when good men are said freely and cheerfully to give themselves or their souls unto God.

Poole: Job 27:9

A hypocrite doth not pray to God with comfort, or any solid hope that God will hear him, as I know he will hear me, though not in the way which you think.

When trouble cometh upon him when his guilty conscience will fly in his face, so as he dare not pray; and accuse him to God, so as God will not hear him.

Poole: Job 27:10

Will he be able to delight and satisfy himself with God alone, and with his love and favour, when he hath no other matter of delight? This I now do, and this a hypocrite cannot do, because his heart is chiefly set upon the world; and when that fails him, his heart sinks, and the thoughts of God are unsavoury and troublesome to him. He may by his afflictions be driven to prayer: but if God doth not speedily answer him, he falls into despair, and neglect of God and of prayer; whereas I constantly continue in prayer, notwithstanding the grievousness and the long continuance of my calamities.

Poole: Job 27:11

By the hand of God i.e. by God’ s help and inspiration; as God is said to speak to the prophet with or by a strong hand, Isa 8:11 . I will not teach you my own vain conceits, but what God himself hath taught me. Or, concerning (as the prefix beth is oft used, as Exo 12:43,44 Ps 63:6 87:3 Pro 4:11 )

the hand of God i.e. his counsel and providence in governing the world, or the manner of his dealing with men, and especially with wicked men, of whose portion he discourseth Job 27:13,14 , &c., showing how far the hand of God is either for them, or upon them, and against them.

That which is with the Almighty i.e. what is in his breast or counsel, and how he executes his secret purposes concerning them; or the truth of God, the doctrine which he hath taught his church about these matters.

Poole: Job 27:12

I speak no false or strange things, but what is known and confirmed by your own as well as others’ experiences.

Why then are ye thus altogether vain in maintaining such a foolish and false opinion against your own knowledge and experience? Why do you obstinately defend your opinion, and not comply with mine, for the truth of which I appeal to your own consciences?

Poole: Job 27:13

This is the portion of a wicked man that which is mentioned in the following verses; in which Job delivers either,

1. The opinion of his friends, in whose person he utters them, and afterwards declares his dissent from them. Or rather,

2. His own opinion, and how far he agreeth with them; for his sense differs but little from what Zophar said, Job 20:29 .

With God either laid up with God, or in his counsel and appointment; or which he shall have from God, as the next words explain it.

Of oppressors who are mighty, and fierce, and terrible, and mischievous to mankind, as this word implies, whom therefore men cannot destroy, but God will.

Poole: Job 27:14

It is for the sword that they may be cut off by the sword, either of war or of justice.

Shall not be satisfied with bread shall be starved, or want necessaries. A figure called meiosis .

Poole: Job 27:15

Those that remain of him who survive and escape that sword and famine.

Shall be buried in death either,

1. Shall die, and so be buried. Or,

2. Shall be buried as soon as ever they are dead, either because their relations or dependents feared lest they shored come to themselves again, and trouble them and others longer; or because they were not able to bestow any funeral pomp upon them, or thought them unworthy of it. Or,

3. Shall be in a manner utterly extinct in or by death; all their hope, and glory, and name, and memory (which they designed to perpetuate to all ages) shall be buried with them, and they shall never rise again to a blessed life: whereas a good man hath hope in his death, and leaves his good name alive and flourishing in the world, and rests in his grave in assurance of redemption from it, and of a glorious resurrection to a happy and eternal life.

His widows for they had many wives, either to gratify their lust, or to increase and strengthen their family and interest.

Shall not weep either because they durst not lament their death, which was entertained with public joy; or because they were overwhelmed and astonished with the greatness and strangeness of the calamity, and therefore could not weep; or because they also, as well as other persons, groaned under their tyranny and cruelty, and rejoiced in their deliverance from it.

Poole: Job 27:16

i.e. In great abundance.

Poole: Job 27:17

The just shall put it on either because it shall be given to him by the judge to recompense those injuries which he received from that tyrant; or because the right of it is otherwise transferred upon him by Divine Providence.

The innocent shall divide the silver either,

1. To the poor; he shall distribute that which the oppressor hoarded up and kept as wickedly as he got it. So this suits with Pro 28:8 Ecc 2:26 . Or,

2. With others, or to himself; he shall have a share of it, when by the judge’ s sentence those ill-gotten goods shall be restored to the right owners.

Poole: Job 27:18

As a moth which settleth itself in a garment, but is quickly and unexpectedly brushed off, and dispossessed of its dwelling, and crushed to death.

That the keeper maketh which the keeper of a garden or vineyard suddenly rears up in fruit time, and as quickly and easily pulls it down again. See Isa 1:8 Lam 2:6 .

Poole: Job 27:19

Shall lie down either,

1. To sleep; as this word is used, Gen 19:35 Deu 6:7 , &c. Or,

2. In death, of which it is used, 2Sa 7:12 .

He shall not be gathered to wit, in burial, of which this word is used, 2Ki 22:20 Jer 8:2 25:33 . Instead of that honourable interment and burial with his fathers which he expected, he shall be buried with the burial of an ass; his carcass shall lie like dung upon the earth.

He openeth his eyes so the sense is either,

1. He awaketh in the morning, promising to himself a happy day. Or,

2. He looks about him for help and relief in his extremity. But the words are and may be rendered thus, one openeth his eyes , i.e. whilst a man can open his eyes, in a moment, or in the twinkling of an eye.

He is not he is as if he had never been, dead and gone, and his family and name extinct with him.

Poole: Job 27:20

Terrors take hold on him from the sense of his approaching death or judgment.

As waters either,

1. In abundance, one terror after another. Or,

2. Violently and irresistibly, as a river breaking its banks, or a deluge of waters bears down and overwhelms all that is before it.

A tempest stealeth him away in the night God’ s wrath and judgment cometh upon him forcibly like a tempest, and withal secretly and unexpectedly, like a thief in the night.

Poole: Job 27:21

The east wind i.e. some violent and terrible judgment, fitly compared to the east wind, which in those parts was most vehement and furious, and withal pestilent and pernicious; of which see Exo 10:13 14:21 Psa 48:7 78:26 Hos 13:15 Jon 4:8 .

Carrieth him away, out of his place as it follows, out of his stately palace, wherein he expected to dwell for ever; whence he shall be carried either by an enemy, that shall take him and carry him into captivity, or by death.

Poole: Job 27:22

God shall cast upon him his darts or plagues, one after another.

And not spare i.e. shall show no pity nor mercy to him, when he crieth to God for it.

He would fain flee out of his hand he earnestly desires and endeavours by all ways possible to escape the judgments of God, but all in vain.

Poole: Job 27:23

Men who shall see and observe these things,

shall clap their hands partly, in token of their joy at the removal of such a public pest and tyrant; and partly, by way of astonishment; and partly, in contempt, and scorn, or derision; all which this gesture signifies in Scripture use; of which see Lam 2:15 Eze 25:6 Nah 3:19 .

Shall hiss him in token of their amazement, detestation, and derision. See 1Ki 9:8 2Ch 29:8 Jer 25:9 Mic 6:16 .

Out of his place now that he is out of his place and power, which they durst not do whilst he was in his place. Or, the men of his place, that lived with him or near him, and daily felt the effects of his tyranny.

Haydock: Job 27:7

Enemy, or opponent. Hebrew, "my enemy shall be," &c. (Haydock) ---

In effect, those who maintained the contrary to what Job taught, favoured the cause of impiety, as they represented God never punishing his servants, &c., (Calmet) which is contrary to experience; (Haydock) though it was not so evident at that time. (Houbigant) ---

Job is so far from thinking riches a proof of sanctity, that he rather would wish his enemy to have them, (Menochius) as they are too frequently an incentive to sin. (Haydock)

Haydock: Job 27:8

Soul, in death: What will it profit? &c., Matthew xvi. 26. All this proves demonstratively another world. (Calmet)

Haydock: Job 27:9

Him. Like Antiochus, the wicked pray only through fear of punishment, and their request is therefore rejected, 2 Machabees ix. 13. (Menochius)

Haydock: Job 27:11

Hand, or grace of God. ---

Hath, how he acts, and with what design. (Calmet) ---

Quid disponat Deus. (St. Augustine)

Haydock: Job 27:13

Portion. This you have repeatedly asserted; and (Haydock) I acknowledge it is generally, but not always, the case. (Calmet)

Haydock: Job 27:15

In death; without honour. (Sanctius) ---

Weep for him. Septuagint, "his widows no one shall lament, or pity." (Haydock) (Psalm lxxvii. 63.) (Menochius)

Haydock: Job 27:18

Moth. Hebrew, "as the polar star." (Junius) ---

But the Chaldean, &c., translate with the Vulgate, which agrees better with the latter part of the verse. The moth devours another's property, like the wicked man, who lodges commodiously, though not at his own expense. ---

Keeper of a field, or of a vineyard. (Calmet) ---

Septuagint, "His house has slipt away like a moth, and what he has kept ( or his riches) like a spider." (Haydock) ---

The moth demolishes its own house, and is then disturbed, (Menochius) or thrown with the rotten wood into the fire.

Haydock: Job 27:19

Nothing. His riches are all left behind! The men of riches have slept their sleep, and have found nothing in their hands. They awake as from a dream, (chap. xx. 8.; Haydock) and then they form a true estimate of things. (Menochius) ---

God chiefly punishes the wicked in death, Psalm lxxv. (Worthington)

Haydock: Job 27:20

Night. Darkness often denotes disgrace and misery.

Haydock: Job 27:22

And he (God) shall, or Septuagint the wind, (Calmet) "shall fall upon him." (Haydock) ---

Flee. Yet he will not escape, (Menochius) though he flee with all expedition. (Haydock)

Haydock: Job 27:23

Place. God having waited patiently a long time, at last displays the effects of his indignation, with a sort of contempt, Proverbs i. 26., and Ezechiel v. 13. (Calmet) (Psalm ii. 4.) (Menochius) (Pineda) ---

Every passenger who shall witness his fall, and his now abandoned place, shall also testify his approbation. (Haydock)

Gill: Job 27:6

My righteousness I hold fast, and will not let it go,.... Meaning not his personal righteousness, or the righteousness of his works, as his justifying righteousness before God, and for acceptance with him; which no man that is convinced of the insufficiency of, as Job was, will hold fast, but renounce, and desire, with the Apostle Paul, not to be found in it, Phi 3:9. Indeed the righteousness of his living Redeemer, which was his, and he might call so, this he knew, and knew he should be justified by it, and which he laid hold upon by faith in the strong exercise of it, and would not drop it, or become remiss in it, but retain it, and constantly make mention of it, and plead it as his justifying righteousness with God; but here he intends the righteousness of his cause, which he always maintained strongly, and was determined he ever would, and never give way, or let it drop, but continue to affirm, that he was a righteous man, and that it was not for any unrighteousness he had done to any man that God dealt thus with him; he had wronged no man, he had done justice to all men, as well as he was not devoid of the fear of God, and piety towards him; and this character of himself he would never give up, but defend to the uttermost:

my heart shall not reproach me so long as I live; not that he imagined he should or could live without sin, so that his conscience could never charge, accuse, or upbraid him with it; for there is no man, let him live a life ever so harmless and inoffensive to God and man, but his heart will smite him, and condemn him for his sins committed in thought, word, and deed: but Job's sense is, that he would never deny his integrity, or renounce the righteousness of his cause, and own himself to be an insincere and unrighteous man; should he do this, he should speak contrary to his own conscience, which would accuse and reproach him for so saying, and therefore he was determined it never should; for, as long as he lived, he neither could nor would say any such thing. Some render the last phrase, "for my days" ^c, or "concerning" them; for my course of life, all my days, so Jarchi; for that my heart shall not reproach me, as being conscious to himself he had lived in all good conscience to that day, and trusted he ever should; but the sense before given is best.

Gill: Job 27:7

Let mine enemy be as the wicked,.... Job in this, and some following verses, shows, that he was not, and could not, and would not be a wicked man and an hypocrite, or however had no opinion and liking of such persons; for whatever his friends might think of him, because he had said so much of their outward prosperity in this world; yet he was far from approving of or conniving at their wickedness and hypocrisy, or choosing them for his companions, and joining with them in their actions, or imagining they were really happy persons; so far from it, that he would not be in their condition and circumstances for all the world: for if he was to wish a bad thing to the greatest enemy he had, he could not wish him any worse than to be as a wicked and unrighteous man; that is, to be a wicked and unrighteous man; which it is impossible for a good man to wish, and indeed would be a needless wish, since all that are enemies to good men, as such, must be wicked; and such were Job's enemies, as the Chaldeans and Sabeans; but that they might be as such, in their state and circumstances, or rather as they will be in the consequence of things, most wretched and miserable; for they are always under the displeasure of God, and hated by him; and whatever fulness they may have of the things of this world, they have them with a curse, and they are curses to them, and their end will be everlasting ruin and destruction; wherefore the Septuagint version is,

"as the overthrow of the ungodly, and as the perdition of transgressors;''

though some take this to be a kind of an ironic imprecation, and that by the wicked man here, and unrighteous in the next clause, he means himself, whom his friends reckoned a wicked and unrighteous man; and then the sense is, I wish you all, my friends, and even the worst enemies I have, were but as wicked Job is, as you call him; not that he wished they might be afflicted in body, family, and estate, as he was, but that they were as good men as he was, and partook of as much of the grace of God as he did, and had the same integrity and righteousness as he had, see Act 26:29; and such a wish as this, as it serves to illustrate his own character, so it breathes charity and good will to others; and indeed it cannot be thought the words are to be taken in such a sense as that he wished the same evils might be retorted upon his enemies, whether open or secret, which they were the means of bringing upon him, which was contrary to the spirit of Job, Job 31:29. Some consider them not as an imprecation, but as a prediction, "mine enemy shall be as the wicked" ^e; and may have respect to his friends, who were so ready to charge him with wickedness, and suggests that in the issue of thin; they would be found, and not he, guilty of sin folly, and to have said the things that were not right, neither of God, nor of him, which had its accomplishment, Job 42:7;

and he that riseth up against me as the unrighteous; which is but another way of expressing the same thing; for an enemy, and one that rises up against a man, is the same person; only this the better explains what enemy is intended, even an open one, that rises up in an hostile manner, full of rage and fury; and so a wicked and an unrighteous man are the same, and are frequently put together as describing the same sort of persons, see Isa 55:7.

Gill: Job 27:8

For what is the hope of the hypocrite,.... In religion, who seems to be what he is not, a holy and righteous man; professes to have what he has not, the grace of God; pretends to do what he does not, worship God sincerely and fervently, and does all he does to be seen of men; though such a man may have an hope, as he has, of an interest in the divine layout, and of eternal glory and happiness, what will it signify? what avail will it be unto him? what will it issue in? Job was of the same mind in this with Bildad and Zophar, that such a man's hope is as the spider's web, and as the giving up of the ghost, Job 8:14; however he may please himself with it in this life, it will be of no service to him at death; for it is not like that of the true believer's, that is sure and steadfast, and founded upon the perfect righteousness and sacrifice of Christ; but upon his outward substance, fancying, that because God prospers him in this world, he is highly in his favour, and shall enjoy the happiness of the world to come; and upon his external profession of religion, and found of duties performed by him, but he will find himself mistaken: though he hath gained; great wealth and riches under a guise of religion, and by that means making gain of godliness, and taking the one for the other; so the Targum,

"because he hath gathered the mammon of falsehood;''

and also has great gifts, and a great deal of head knowledge, being able to talk of and dispute about most points of religion, and so has gained a great name among men both for knowledge and holiness, and yet all will not stand him in any stead, or be of any advantage to him:

when God taketh away his soul? out of his body by death, as a sword is drawn out of its scabbard, and which is as easily done by him; or as a shoe is plucked off from the foot, as Aben Ezra, and what he has a right to do, and will do it: and this taking it away seems to be in a violent manner, though not by what is called a violent death, yet against the will of the person; a good man is willing to die, is desirous of it, and gives up the ghost cheerfully; but an hypocrite is not willing to die, being afraid of death, and therefore his life or soul is taken from him without his consent and will, and not in love but in wrath, as the latter part of this chapter shows. Now Job had an hope which bore him up under all his troubles, and which he retained in the most killing and distressed circumstances, and which continued with him, and supported him in the views of death and eternity, so that he could look upon death, and into another world, with pleasure, and therefore could be no hypocrite, see Job 13:15.

Gill: Job 27:9

Will God hear his cry when trouble cometh, upon him? No, he will not, he heareth not sinners, and such as regard iniquity in their hearts, Psa 66:18; every man has trouble more or less in this life, even the best of men; and generally speaking they have the most, and wicked men the least; but when death comes, he is a king of terrors to them, and they find sorrow and trouble; and especially at the day of judgment, when they will cry for mercy; and hypocrites, as the foolish virgins, will cry, "Lord, Lord, open unto us", Mat 25:11; but when they call for mercy, the Lord will not answer, but laugh at their calamity, and mock when their fear cometh, Pro 1:26; but God hears the cries of his people when in, trouble, whether in, life, or, in death, and is a present help unto them; and when, strength and heart fail, he is their portion, and will be so for evermore; and though sometimes they think he does not hear them, as Job sometimes complains, yet he makes it appear that he does sooner or later, and so Job describes himself as one that "calleth upon God, and he answereth him", Job 12:4; and therefore might conclude he was no hypocrite.

Gill: Job 27:10

Will he delight himself in the Almighty?.... That is, the hypocrite; no, he will not; he may seem to delight in, him, but he does not truly and sincerely; not in him as the Almighty, or in his omnipotence, into whose hands it is a fearful thing to fall, and who is able to destroy soul and body in hell; nor his omniscience, who, searches and knows the hearts of all men, and the insincerity of the hypocrite, covert to men soever he is; nor in his holiness, which at heart he loves not; nor in his ways and worship, word, ordinances, and people, though he makes a show of it, Isa 58:2;

will he always call upon God? God only is to be called upon, and it becomes all men to call upon him for all blessings, temporal and spiritual; and this should be done in faith, with fervency, in sincerity and uprightness of soul, and with constancy, always, at all times both of prosperity and adversity; but an hypocrite does not, and cannot call upon God in a sincere and spiritual manner; nor is he constant in this work, only by fits and starts, when it is for his worldly interest and external honour so to do. Now Job was one that delighted in God, was uneasy at his absence, longed for communion with him, sought earnestly after him, frequently and constantly called upon him, though he was wrongly charged with casting off the fear of God, and restraining prayer before him, and therefore no hypocrite. Some understand ^f all this as affirmed of the hypocrite, setting forth his present seeming state of happiness; as that he has a hope of divine favour, and of eternal felicity; has much peace and tranquillity of mind in life, and at death; is heard of God when trouble comes, and so gets out of it, and enjoys great prosperity; professes much delight and pleasure in God, and his ways, and is a constant caller upon him, and keeps close to the external duties of religion; and yet, notwithstanding all this, is in the issue, when death comes, exceeding miserable, as the following part of the chapter shows.

Gill: Job 27:11

I will teach you by the hand of God,.... To serve God, and speak truth, says one of the Jewish commentators ^g; rather the works of God, and methods of his providence, with wicked men and hypocrites; the wisdom of God in his dispensations towards them; the reasons why he suffers them to live in outward prosperity and happiness, and what in the issue will be their case and circumstances; wherefore some render the words, "I will teach you the hand of God", or "of", or "concerning the hand of God" ^h; and so Mr. Broughton, of God, his hand; not his works of nature which his hand had wrought, of which he had discoursed in the preceding chapter; but his works of providence, and those more mysterious ones relating to the afflictions of the godly, and the prosperity of the wicked. Job had been a teacher and instructor of others in the times of his prosperity, and his words had upheld, strengthened, and comforted many, Job 4:3; and he was not the less qualified for, nor the less capable of such an office now in his adversity, which had been a school to him, in which he had learned many useful lessons himself, and so was in a better capacity of teaching others. Thus some render the words, "I will teach you", being in or "under the hand of God" ⁱ; under his mighty hand, his afflicting, chastising hand, which had touched him, and pressed him sore, and yet had guided and instructed him in many things, and particularly relating to the subject he proposed to instruct his friends in; who, though they were men of knowledge, and in years, yet he apprehended needed instruction; and he undertook to give them some by the good hand of God upon him, through his help and assistance, and under the influences and teachings of his spirit. The Targum is,

"I will teach you by the prophecy of God;''

see Eze 1:3;

that which is with the Almighty will I not conceal; meaning not the secret purposes and decrees of God within himself, which cannot be known, unless he reveals them; rather secret truths, which are not obvious to everyone, the mysteries of the kingdom, the wisdom of God in a mystery, the knowledge of which the Lord vouchsafes to some of his people in a very peculiar manner; though the mysteries of Providence seem chiefly intended, which those that carefully observe attain to an understanding of, so as to be capable of instructing others; and indeed what is in reserve with God for men among his treasures, whether of grace or glory for his own peculiar people, or especially of wrath and vengeance for wicked men and hypocrites, may be here designed; and whatever knowledge men have of the mysteries of nature, providence, and grace, which may be profitable unto others, and make for the glory of God, should not be concealed from men, see Job 6:10.

Gill: Job 27:12

Behold, all ye yourselves have seen it,.... As they were men of observation, at least made great pretensions to it, as well as of age and experience, they must have seen and observed somewhat at least of the above things; they must have seen the wicked, as David afterwards did, spreading himself like a green bay tree, and the hypocrites in easy and flourishing circumstances, and good men labouring under great afflictions and pressures, and Job himself was now an instance of that before their eyes:

why then are ye thus altogether vain? or "become vain in vanity" ^k; so exceeding vain, so excessively trifling, as to speak and act against the dictates of their own conscience, against their own sense, and what they saw with their own eyes, and advance notions so contrary thereunto; as to affirm that evil men are always punished of God in this life, and good men are succeeded and prospered by him; and so from Job's afflictions drew so vain and empty a conclusion, that he must be a wicked man and an hypocrite.

Gill: Job 27:13

This is the portion of a wicked man with God,.... Not to be punished in this life, but after death. This is what Job undertook to teach his friends, and is the purport of what follows in this chapter. A wicked man is not only one that has been so from the womb, and is openly and notoriously a wicked man, but one also that is so secretly, under a mask of sobriety, religion, and godliness, and is an hypocrite, for of such Job speaks in the context; and the portion of such a man is not what he has in this life, which is oftentimes a very affluent one as to the things of this world, but what he has after death, which is banishment from the presence of God, the everlasting portion of his people, a part in the lake which burns with fire and brimstone, the wrath of God to the uttermost, the second death, and a dwelling with devils and wicked men, such as himself, even a portion with hypocrites, which of all is the most dreadful and miserable, Mat 24:51; and this is "with God", is appointed by him; for God has appointed the wicked, the vessels of wrath, fitted by their sins for destruction to the day of evil, to everlasting ruin and destruction; and it is prepared by him for them, as for the devil and his angels, and for them it is reserved among his treasures, even blackness of darkness, damnation, wrath, and vengeance:

and the heritage of oppressors, which they shall receive of the Almighty; these are such who are either oppressors of the poor in their natural and civil rights, taking from or denying to them what of right is their due; or oppressors of the saints in their religious rights and privileges, furious persecutors of them; and who, being powerful, are terrible, as the word signifies: there is an "heritage", or an inheritance for those, which is entailed upon them, and will descend unto them, as the firstborn of their father the devil, as children of disobedience, and so of wrath, and like an inheritance will endure: and this they "shall receive"; it is future, it is wrath to come, and it is certain there is no escaping it; it is their due desert, and they shall receive it; it is in the hands of the almighty God, and he will render it to them, and they shall most assuredly inherit it.

Gill: Job 27:14

If his children be multiplied,.... As it is possible they may; this is one external blessing common to good men and bad men. Haman, that proud oppressor, left ten sons behind him, and wicked Ahab had seventy, Est 9:12,

it is for the sword; for them that kill with the sword, as the Targum; to be killed with it, as in the two instances above; Haman's ten sons were slain by the sword of the Jews, Est 9:13, and Ahab's seventy sons by the sword of Jehu, or those he ordered to slay them, 2Ki 10:7. The children of such wicked persons are oftentimes put to death, either by the sword of the enemy, fall in battle in an hostile way, which is one of God's four sore judgments, Eze 14:21; or, leading a most wicked life, commit such capital crimes as bring them into the hand of the civil magistrate, who bears not the sword in vain, but is the minister of God, a revengeful executioner of wrath on wicked men; or else they die by the sword of the murderer, being brought into the world for such, and through their riches become their prey, Hos 9:13; or if neither of these is the case, yet they at last, let them prosper as they will, fall a sacrifice to the glittering sword of divine justice, whetted and drawn in wrath against them; the sword of the enemy seems chiefly intended:

and his offspring shall not be satisfied with bread; such of them as die not by the sword shall perish by famine, which is another of God's sore judgments; though this may respect the grandchildren of wicked men, whom God visits to the third and fourth generation; the Targum paraphrases it, his children's children, and so Sephorno; to which agrees the Vulgate Latin version: the sense is, that the posterity of such wicked men, when they are dead and gone, shall be so reduced as to beg their bread, and shall not have a sufficiency of that for the support of nature, but shall die for want of food.

Gill: Job 27:15

Those that remain of him,.... Of the wicked man after his death; or such that remain, and have escaped the sword and famine:

shall be buried in death: the pestilence, emphatically called death by the Hebrews, as by us the mortality, see Rev 6:8. This is another of God's sore public judgments wicked men, and is such a kind of death, by reason of the contagion of it, that a person is buried as soon as dead almost, being infectious to keep him; and so Mr. Broughton translates the words,

"his remnant shall be buried as soon as they are dead;''

or the disease of which such die being so very infectious sometimes, no one dares to bury them for fear of catching it, and so they lie unburied; which some take to be the sense of the phrase, either that they shall be hurried away to the grave, and so not be embalmed and lie in state, and have an honourable and pompous funeral, or that they shall have none at all, their death will be all the burial they shall have: or else the sense is, they shall die such a death as that death shall be their grave; and they shall have no other, as the men of the old world that were drowned in the flood, Gen 7:23; and Pharaoh and his host in the Red sea, Exo 15:4; and Korah, Dathan, and Abiram, who were swallowed up in the earth, Num 16:27; and such as are devoured by wild beasts; and if this last could be thought to be meant, we have all the four sore judgments of God in this verse and Job 27:14, sword, famine, pestilence, and evil beasts, see Eze 14:21,

and his widows shall not weep; leaving more than one behind him, polygamy being frequent in those times; or else these are his sons' wives, left widows by them, as Bar Tzemach thinks, they being the persons immediately spoken of, dying by various deaths before mentioned; but whether they be his widows, or theirs, they shall weep for neither of them; either because they themselves will be cut off with them; or their husbands dying shameful deaths, lamentation would be forbidden; or they would not be able to weep through the astonishment and stupor they should be seized with at their death; or having lived such miserable and uncomfortable lives with them, they should be so far from lamenting their death, that they should, as Jarchi interprets it, rejoice at it; the Septuagint version is,

"no one shall have mercy on their widows.''

Gill: Job 27:16

Though he heap up silver as the dust,.... Which, as it denotes the great abundance of it collected together, so it expresses the bias and disposition of such a man's mind, that he cannot be content without amassing great quantities of it, and also his diligence and success therein, see 1Ki 10:27;

and prepare raiment as the clay; not merely, for use, but pomp and show, to fill his wardrobes with; and formerly, raiment was part of the treasure of great men: the phrase signifies that he might have such a variety of raiment, and such large quantities of it, that he would value it no more than so much clay; or else that his riches, consist of what it would, would be both polluting and troublesome to him; the Septuagint version reads "gold" instead of "raiment", as in Zec 9:3, where like expressions are used of Tyre.

Gill: Job 27:17

He may prepare it,.... Raiment; beginning with that first which was mentioned last, which is frequent in the Hebrew and eastern languages; such things may be done, and often are, by wicked men:

but the just shall put it on; the wicked man will either have no heart, or have no time, to wear it, at least to wear it out, and so a just man shall have it, as the Israelites put on the raiment of the Egyptians, which they begged or borrowed, and spoiled them of, Exo 12:35; and oftentimes so it is in Providence, that the wealth of wicked men is by one means or another transferred into the families of good men, who enjoy it, and make a better use of it, Pro 13:22;

and the innocent shall divide the silver; have a part of it at least, or divide the whole between his children, or give a part of it to the poor; so money that is ill gotten, or ill used, is taken away, and put into the hands of one that will have mercy on the poor, and liberally distribute it to them, Pro 28:8.

Gill: Job 27:18

He buildeth his house as a moth,.... Which builds its house in a garment by eating into it, and so destroying it, and in time eats itself out of house and home, and however does not continue long in it, but is soon and easily shook out, or brushed off; so a wicked man builds himself an house, a stately palace, like Arcturus ^l; so some render the words from Job 9:9, a palace among the stars, an heavenly palace and paradise, and expects it will continue for ever; but as he builds it with the mammon of unrighteousness, and to the prejudice and injury of others, and with their money, or what was due to them, so by his sins and iniquities he brings ruin and destruction upon himself and his family, so that his house soon falls to decay, and at least he and his posterity have but a short lived enjoyment of it. This may be applied in a figurative sense to the hypocrite's hope and confidence, which is like a spider's web, a moth eaten garment, and a house built upon the sand; the Septuagint version here adds, "as a spider", Job 8:13;

and as a booth that the keeper maketh; either a keeper of sheep, who sets up his tent in a certain place for a while, for the sake of pasturage, and then removes it, to which the allusion is, Isa 38:12; or a keeper of fruit, as the Targum, of gardens and orchards, that the fruit is not stolen; or of fig trees and vineyards, as Jarchi and Bar Tzemach, which is only a lodge or hut pitched for a season, until the fruit is gathered in, and then is taken down, see Isa 1:8; and it signifies here the short continuance of the house of the wicked man, which he imagined would continue for ever, Psa 49:11.

Gill: Job 27:19

The rich man shall lie down, but he shall not be gathered,.... That is, the wicked rich man; and the sense is, either he shall lie down upon his bed, but shall not be gathered to rest, shall get no sleep, the abundance of his riches, and the fear of losing them, or his life for them, will not suffer him to compose himself to sleep; or else it expresses his sudden loss of them, he "lies down" at night to take his rest, "and it is not gathered", his riches are not gathered or taken away from him, but remain with him:

he openeth his eyes: in the morning, when he awakes from sleep:

and it is not; by one providence or another he is stripped of all substance; or rather this is to be understood of his death, and of what befalls him at that time: death is often in Scripture signified by lying down, sleeping, and taking rest, as on a bed, see Job 14:10; rich men die as well as others; their riches cannot profit them, or be of any avail to them to ward off the stroke of death, and their death is miserable; he is "not gathered", or "shall not gather" ^m, he cannot gather up his riches, and carry it with him, Psa 49:15, 1Ti 6:7; "he openeth his eyes" in another world, "and it is not", his riches are not with him; or, as the Vulgate Latin version, "he shall find nothing"; or rather the meaning is, he is "not gathered"; to his grave, as Jarchi and Ben Gersom; and so Mr. Broughton, "he is not taken up", that is, as he interprets it, to be honestly buried. He is not buried in the sepulchres of his ancestors, which is often in Scripture signified by a man being gathered to his people, or to his fathers; but here it is suggested, that, notwithstanding all his riches, he should have no burial, or, what is worse than that, when he dies he should not be gathered to the saints and people of God, or into God's garner, into heaven and happiness: "but he openeth his eyes"; in hell, as the rich man is said to do, and finds himself in inexpressible torment: "and he is not"; on earth, in his palace he built, nor among his numerous family, friends, and acquaintance, and in the possession of his earthly riches, but is in hell in the most miserable and distressed condition that can be conceived of. Some think this last clause respects the suddenness of his death, one "opens his eyes", and looks at him, "and he is not"; he is dead, in the twinkling of an eye, and is no more in the land of the living; but the former sense is best.

Gill: Job 27:20

Terrors take hold on him as waters,.... The terrors of death, and of an awful judgment that is to come after it; finding himself dying, death is the king of terrors to him, dreading not only the awful stroke of death itself, but of what is to follow upon it; or rather these terrors are those that seize the wicked man after death; perceiving what a horrible condition he is in, the terrors of a guilty conscience lay hold on him, remembering his former sins with all the aggravating circumstances of them; the terrors of the law's curses lighting upon him, and of the wrath and fury of the Almighty pouring out on him and surrounding him, and devils and damned spirits all about him. These will seize him "as waters", like a flood of waters, denoting the abundance of them, "terror on every side", a "Magormissabib", Jer 20:3, will he be, and coming with great rapidity, with an irresistible force, and without ceasing, rolling one after another in a sudden and surprising manner:

a tempest stealeth him away in the night; the tempest of divine wrath, from which there is no shelter but the person, blood, and righteousness of Christ; this comes like a thief, suddenly and unexpectedly, and steals the wicked man out of this world; or rather from the judgment seat, and carries him into the regions of darkness, of horror and black despair, where he is surrounded with the aforesaid terrors; this is said to be in the night, to make it the more shocking and terrible, see Luk 12:19; and may have respect to that blackness that attends a tempest, and to that blackness of darkness reserved for wicked men, Jud 1:13.

Gill: Job 27:21

The east wind carrieth him away,.... Which is very strong and powerful, and carries all before it; afflictions are sometimes compared to it, Isa 27:8; and here either death, accompanied with the wrath of God, which carries the wicked man, sore against his will, out of the world, from his house, his family, his friends, his possessions, and estates, and carries him to hell to be a companion with devils, and share with them in all the miseries of that dreadful state and place. The Septuagint and Vulgate Latin versions render it, "a burning wind", such as are frequent in the eastern countries, which carry a man off at once, so that he has only time at most to say, I burn, and immediately drops down dead, as Thevenot, and other travellers, relate; which is thus described;

"it is a wind called "Samiel", or poison wind, a very hot one, that reigns in summer from Mosul to Surrat, but only by land, not upon the water; they who have breathed that wind fall instantly dead upon the place, though sometimes they have time to say that they burn within. No sooner does a man die by this wind but he becomes as black as a coal; and if one take him by his leg, arm, or any other place, his flesh comes from the same, and is plucked off by the hand that would lift him up ⁿ:''

and again, it is observed, that in Persia, if a man, in June or July, breathes in certain hot south winds that come from the sea, he falls down dead, and at most has no more time than to say he burns ^o. Wicked men are like chaff and stubble, and they can no more resist death than either of these can resist the east wind; and they are as easily burnt up and consumed with the burning wind of God's wrath as they are by devouring flames; and though wicked men and hypocrites may think all will be well with them if they have but time to say, Lord have mercy on us; they may be carried off with such a burning wind, or scorching disease, as to be able only to say, that they burn, and not in their bodies only, but in their souls also, feeling the wrath of God in their consciences: or this may have respect to the devouring flames of hell they are surrounded with upon dying, or immediately after death, see Isa 33:14;

and he departeth; out of the world, not willingly, but, whether he will or not, he must depart; or rather he will be bid to depart, and he will depart from the bar of God, from his presence, into everlasting fire prepared for the devil and his angels:

an as a storm hurleth him out of his place: this is done either at death, when as a storm hurls a tree, or any other thing, out of its place, so is the sinner forced out of his place in a tempestuous manner, through the power and wrath of God, so that his place knows him no more; and he is hurried into hell and everlasting destruction, just as the sinning angels were hurled out of heaven, and cast down into hell, and there will be no place found in heaven for them any more; or rather this will be his case at judgment, which immediately follows, where the wicked shall not stand, or be able to justify themselves, and make their case good; but with the storm of divine wrath and vengeance shall be hurled from thence, and go, being driven, into everlasting punishment.

Gill: Job 27:22

For God shall cast upon him, and not spare,.... Cast his sins upon him, which will lie as an intolerable weight upon his conscience; and his wrath upon him, which being poured out like fire, he will not be able to bear it; and deserved punishment on him, which, like a talent of lead, will bear him down to the lowest hell; and this will be done without showing any mercy at all; for, though the wicked have much of sparing mercy in this world, they have none in the next; there is sparing mercy now, but none in hell; God, that spared not the angels that sinned, nor the old world, nor Sodom and Gomorrah, will not spare them, 2Pe 2:4; he that made them will have no mercy on them; and he that formed them will show them no favour:

he would fain flee out of his hands; in whose hands he is, not as all men are, being the works of his hands, and supported by him; much less as his people are, secure there; but in his hands as an awful and terrible Judge, condemning him for his sins, and sentencing him to everlasting punishment; and a fearful thing it is to fall into the hands of the living and almighty God: there is no getting out of them, though "fleeing, he flees", as the phrase is, with all his might and main, with all the swiftness he can; it is all to no purpose; he is where he was, and must continue in the torment and misery he is in to all eternity; his worm of conscience will never die, nor the fire of divine wrath be ever quenched; though he will desire death ten thousand times over, he shall not find it, it shall flee from him, Rev 9:6.

Gill: Job 27:23

Men shall clap their hands at him,.... In a way of joy and triumph, scorn and derision, see Lam 2:15; either at the time of his death, being glad they are rid of him, Psa 52:5; or rather hereafter, to all eternity, while the wrath and vengeance of God is pouring on him; and this will be done by all righteous men evermore; not pleasing themselves with the shocking scene, nor indulging any evil passion in them, from which they will be entirely free; but rejoicing in the glory of divine justice, which will be displayed in the everlasting destruction of wicked men, see Rev 18:20; and this need not be restrained to good men only, but ascribed to angels also; for it may be rendered impersonally, "hands shall be clapped at him"; or joy be expressed on this occasion by all in heaven, angels and saints, who will all approve and applaud the divine procedure against wicked men as right and just; yea, this may express the glorying of divine justice, and its triumph in the condemnation and destruction of sinners;

and shall hiss him out of his place; from the bar and tribunal of God, where he stood and was condemned; and, as he goes to everlasting punishment, expressing abhorrence and detestation of him and his crimes, and as pleased with the righteous judgment of God upon him. Now this is the wicked man's portion, and the heritage he shall have of God at and after death, though he has been in flourishing circumstances in life; all which Job observes, to show that he was no friend nor favourer of wicked men, nor thought well of them and their ways, though he observed the prosperity they are attended with in their present state; and as for himself, he was not, and would not, be such a wicked man, and an hypocrite, on any account whatever, since he was sure he must then be miserable hereafter, to all intents and purposes.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 27:6

¹ tn Heb “my heart.”

² tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”

NET Notes: Job 27:7

¹ sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.

² tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”

³ tc The LXX made a free paraphrase: “No, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.”

NET Notes: Job 27:8

¹ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

² tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

NET Notes: Job 27:10

¹ tn See the note on 22:26 where the same verb is employed.

NET Notes: Job 27:11

¹ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

² tn Heb “the hand of.”

³ tn Heb “[what is] with Shaddai.”

NET Notes: Job 27:12

¹ tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).

² tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”

NET Notes: Job 27:13

¹ tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”

NET Notes: Job 27:14

¹ tn R. Gordis (Job, 294) identifies this as a breviloquence. Compare Ps 92:8 where the last two words also constitute the apodosis.

² tn Heb “will not be satisfied with bread/food.”

NET Notes: Job 27:15

¹ tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. בְּ 2.a). In this sense it is like the English expression for the plague, “the Black Death.”

² tc The LXX has “their widows” to match the plural, and most commentators harmonize in the same way.

NET Notes: Job 27:17

¹ tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”

NET Notes: Job 27:18

¹ tn Heb כָעָשׁ (kha’ash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).

² tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.

NET Notes: Job 27:19

¹ tc The verb is the Niphal יֵאָסֵף (ye’asef), from אָסַף (’asaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It would mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yo’sif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”

² tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”

NET Notes: Job 27:20

¹ tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.

NET Notes: Job 27:22

¹ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

NET Notes: Job 27:23

¹ tn If the same subject is to be carried through here, it is the wind. That would make this a bold personification, perhaps suggesting the force of the wind. Others argue that it is unlikely that the wind claps its hands. They suggest taking the verb with an indefinite subject: “he claps” means “one claps. The idea is that of people rejoicing when the wicked are gone. But the parallelism is against this unless the second line is changed as well. R. Gordis (Job, 296) has “men will clap their hands…men will whistle upon him.”

² tn Or “hisses at him from its place” (ESV).

Geneva Bible: Job 27:6

My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I ^{( e )} live.

^{( e )} Of my life past.

Geneva Bible: Job 27:8

For what [is] the ^{( f )} hope of the hypocrite, though he hath gained, when God taketh away his soul?

^{( f )} What advantage has the dissembler to gain, seeing he will lose his own soul?

Geneva Bible: Job 27:11

I will teach you by the hand of ^{( g )} God: [that] which [is] with the Almighty will I not conceal.

^{( g )} That is, what God reserves for himself, and of which he gives not knowledge to all.

Geneva Bible: Job 27:12

Behold, all ye yourselves ^{( h )} have seen [it]; why then are ye thus altogether ^{( i )} vain?

^{( h )} That is, these secret judgments of God and yet do not understand them.

^{( i )} Why do you then maintain this error?

Geneva Bible: Job 27:13

This [is] the ^{( k )} portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty.

^{( k )} Thus will God order the wicked, and punish him even to his posterity.

Geneva Bible: Job 27:15

Those that remain of him shall be buried in death: and his widows ^{( l )} shall not weep.

^{( l )} No one will lament him.

Geneva Bible: Job 27:18

He buildeth his house as a ^{( m )} moth, and as a booth [that] the keeper maketh.

^{( m )} Which breeds in another man's possessions or garment, but is soon shaken out.

Geneva Bible: Job 27:19

The rich man shall lie down, but ^{( n )} he shall not be gathered: he openeth his eyes, and he [is] not.

^{( n )} He means that the wicked tyrants will not have a quiet death, nor be buried honourably.

Commentary -- Verse Range Notes

TSK Synopsis: Job 27:1-23

1 Job protests his sincerity.

8 The hypocrite is without hope.

11 The blessings which the wicked have are turned into curses.

MHCC: Job 27:1-6

Job's friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his God; and cheerfully committed his cause to him. But Job had not due reverence when he spake of God as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit.

MHCC: Job 27:7-10

Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous hope till death, what would that avail when God required their souls? The more comfort we find in our religion, the more closely we shall cleave to it. Those who have no delight in God, are easily drawn away by the pleasures, and easily overcome by the crosses of this life.

MHCC: Job 27:11-23

Job's friends, on the same subject, spoke of the misery of wicked men before death as proportioned to their crimes; Job considered that if it were not so, still the consequences of their death would be dreadful. Job undertook to set this matter in a true light. Death to a godly man, is like a fair gale of wind to convey him to the heavenly country; but, to a wicked man, it is like a storm, that hurries him away to destruction. While he lived, he had the benefit of sparing mercy; but now the day of God's patience is over, and he will pour out upon him his wrath. When God casts down a man, there is no flying from, nor bearing up under his anger. Those who will not now flee to the arms of Divine grace, which are stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them. And what is a man profited if he gain the whole world, and thus lose his own soul?

Matthew Henry: Job 27:1-6

Job's discourse here is called a parable ( mashal ), the title of Solomon's proverbs, because it was grave and weighty, and very instructive, and he spoke as one having authority. It comes from a word that signifies to rule, or have dominion; and some think it intimates that Job now triumphed over his opponents, and spoke as one that had baffled them. We say of an excellent preacher that he knows how dominari in concionibus - to command his hearers. Job did so here. A long strife there had been between Job and his friends; they seemed disposed to have the matter compromised; and therefore, since an oath for confirmation is an end of strife (Heb 6:16), Job here backs all he had said in maintenance of his own integrity with a solemn oath, to silence contradiction, and take the blame entirely upon himself if he prevaricated. Observe,

I. The form of his oath (Job 27:2): As God liveth, who hath taken away my judgment. Here, 1. He speaks highly of God, in calling him the living God (which means everliving, the eternal God, that has life in himself) and in appealing to him as the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to swear by any other. 2. Yet he speaks hardly of him, and unbecomingly, in saying that he had taken away his judgment (that is, refused to do him justice in this controversy and to appear in defence of him), and that by continuing his troubles, on which his friends grounded their censures of him, he had taken from him the opportunity he hoped ere now to have of clearing himself. Elihu reproved him for this word (Job 34:5); for God is righteous in all his ways, and takes away no man's judgment. But see how apt we are to despair of favour if it be not shown us immediately, so poor-spirited are we and so soon weary of waiting God's time. He also charges it upon God that he had vexed his soul, had not only not appeared for him, but had appeared against him, and, by laying such grievous afflictions upon him had quite embittered his life to him and all the comforts of it. We, by our impatience, vex our own souls and then complain of God that he has vexed them. Yet see Job's confidence in the goodness both of his cause and of his God, that though God seemed to be angry with him, and to act against him for the present, yet he could cheerfully commit his cause to him.

II. The matter of his oath, Job 27:3, Job 27:4. 1. That he would not speak wickedness, nor utter deceit - that, in general, he would never allow himself in the way of lying, that, as in this debate he had all along spoken as he thought, so he would never wrong his conscience by speaking otherwise; he would never maintain any doctrine, nor assert any matter of fact, but what he believed to be true; nor would he deny the truth, how much soever it might make against him: and, whereas his friends charged him with being a hypocrite, he was ready to answer, upon oath, to all their interrogatories, if called to do so. On the one hand he would not, for all the world, deny the charge if he knew himself guilty, but would declare the truth, the whole truth, and nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves. 2. That he would adhere to this resolution as long as he lived (Job 27:3): All the while my breath is in me. Our resolutions against sin should be thus constant, resolutions for life. In things doubtful and indifferent, it is not safe to be thus peremptory. We know not what reason we may see to change our mind: God may reveal to us that which we now are not aware of. But in so plain a thing as this we cannot be too positive that we will never speak wickedness. Something of a reason for his resolution is here implied - that our breath will not be always in us. We must shortly breathe our last, and therefore, while our breath is in us, we must never breathe wickedness and deceit, nor allow ourselves to say or do any thing which will make against us when our breath shall depart. The breath in us is called the spirit of God, because he breathed it into us; and this is another reason why we must not speak wickedness. It is God that gives us life and breath, and therefore, while we have breath, we must praise him.

III. The explication of his oath (Job 27:5, Job 27:6): " God forbid that I should justify you in your uncharitable censures of me, by owning myself a hypocrite: no, until I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go. "1. He would always be an honest man, would hold fast his integrity, and not curse God, as Satan, by his wife, urged him to do, Job 2:9. Job here thinks of dying, and of getting ready for death, and therefore resolves never to part with his religion, though he had lost all he had in the world. Note, The best preparative for death is perseverance to death in our integrity. " Until I die, "that is, "though I die by this affliction, I will not thereby be put out of conceit with my God and my religion. Though he slay me, yet will I trust in him. "2. He would always stand to it that he was an honest man; he would not remove, he would not part with, the conscience, and comfort, and credit of his integrity; he was resolved to defend it to the last. "God knows, and my own heart knows, that I always meant well, and did not allow myself in the omission of any known duty or the commission of any known sin. This is my rejoicing, and no man shall rob me of it; I will never lie against my right."It has often been the lot of upright men to be censured and condemned as hypocrites; but it well becomes them to bear up boldly against such censures, and not to be discouraged by them nor think the worse of themselves for them; as the apostle (Heb 13:18): We have a good conscience in all things, willing to live honestly.

Hic murus aheneus esto, nil conscire sibi .

Be this thy brazen bulwark of defence,

Still to preserve thy conscious innocence.

Job complained much of the reproaches of his friends; but (says he) my heart shall not reproach me, that is, "I will never give my heart cause to reproach me, but will keep a conscience void of offence; and, while I do so, I will not give my heart leave to reproach me." Who shall lay any thing to the charge of God's elect? It is God that justifies. To resolve that our hearts shall not reproach us when we give them cause to do so is to affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing, when a man has sinned, to have a heart within him to smite him for it, 2Sa 24:10. But to resolve that our hearts shall not reproach us while we still hold fast our integrity is to baffle the designs of the evil spirit (who tempts good Christians to question their adoption, If thou be the Son of God ) and to concur with the operations of the good Spirit, who witnesses to their adoption.

Matthew Henry: Job 27:7-10

Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite.

I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (Job 27:7): Let my enemy be as the wicked, a proverbial expression, like that (Dan 4:19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity.

II. He gives us the reasons of it.

1. Because the hypocrite's hopes will not be crowned (Job 27:8): For what is the hope of the hypocrite? Bildad had condemned it (Job 8:13, Job 8:14), and Zophar (Job 11:20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, Job 4:6. "Nay,"says he, "I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite? "See here, (1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way. (2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Luk 12:20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately. [2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Psa 49:17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour.

2. Because the hypocrite's prayer will not be heard (Job 27:9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isa 1:18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe, (1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isa 33:14. (2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But, (3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Psa 66:19) and set up their idols there (Eze 14:4), nor of those who turn away their ear from hearing the law, Pro 28:9. Get you to the gods whom you have served, Jdg 10:14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Mat 7:22, Mat 7:23; Luk 13:26, and the case of the foolish virgins, Mat 25:11.

3. Because the hypocrite's religion is neither comfortable nor constant (Job 27:10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note, (1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over. (2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God.

Matthew Henry: Job 27:11-23

Job's friends had seen a great deal of the misery and destruction that attend wicked people, especially oppressors; and Job, while the heat of disputation lasted, had said as much, and with as much assurance, of their prosperity; but now that the heat of the battle was nearly over he was willing to own how far he agreed with them, and where the difference between his opinion and theirs lay. 1. He agreed with them that wicked people are miserable people, that God will surely reckon with cruel oppressors, and one time or other, one way or other, his justice will make reprisals upon them for all the affronts they have put upon God and all the wrongs they have done to their neighbours. This truth is abundantly confirmed by the entire concurrence even of these angry disputants in it. But, 2. In this they differed - they held that these deserved judgments are presently and visibly brought upon wicked oppressors, that they travail with pain all their days, that in prosperity the destroyer comes upon them, that they shall not be rich, nor their branch green, and that their destruction shall be accomplished before their time (so Eliphaz, Job 15:20, Job 15:21, Job 15:29, Job 15:32), that the steps of their strength shall be straitened, that terrors shall make them afraid on every side (so Bildad, Job 18:7, Job 18:11), that he himself shall vomit up his riches, and that in the fulness of his sufficiency he shall be in straits, so Zophar, Job 20:15, Job 20:22. Now Job held that, in many cases, judgments do not fall upon them quickly, but are deferred for some time. That vengeance strikes slowly he had already shown (ch. 21 and 24); now he comes to show that it strikes surely and severely, and that reprieves are no pardons.

I. Job here undertakes to set this matter in a true light (Job 27:11, Job 27:12): I will teach you. We must not disdain to learn even from those who are sick and poor, yea, and peevish too, if they deliver what is true and good. Observe, 1. What he would teach them: " That which is with the Almighty, "that is, "the counsels and purposes of God concerning wicked people, which are hidden with him, and which you cannot hastily judge of; and the usual methods of his providence concerning them."This, says Job, will I not conceal. What God has not concealed from us we must not conceal from those we are concerned to teach. Things revealed belong to us and our children. 2. How he would teach them: By the hand of God, that is, by his strength and assistance. Those who undertake to teach others must look to the hand of God to direct them, to open their ear (Isa 50:4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa 8:11. 3. What reason they had to learn those things which he was about to teach them (Job 27:12), that it was confirmed by their own observation - You yourselves have seen it (but what we have heard, and seen and known, we have need to be taught, that we may be perfect in our lesson), and that it would set them to rights in their judgment concerning him - " Why then are you thus altogether vain, to condemn me for a wicked man because I am afflicted?"Truth, rightly understood and applied, would cure us of that vanity of mind which arises from our mistakes. That particularly which he offers now to lay before them is the portion of a wicked man with God, particularly of oppressors, Job 27:13. Compare Job 20:29. Their portion in the world may be wealth and preferment, but their portion with God is ruin and misery. They are above the control of any earthly power, it may be, but the Almighty can deal with them.

II. He does it, by showing that wicked people may, in some instances, prosper, but that ruin follows them in those very instances; and that is their portion, that is their heritage, that is it which they must abide by.

1. They may prosper in their children, but ruin attends them. His children perhaps are multiplied (Job 27:14) or magnified (so some); they are very numerous and are raised to honour and great estates. Worldly people are said to be full of children (Psa 17:14), and, as it is in the margin there, their children are full. In them the parents hope to live and in their preferment to be honoured. But the more children they leave, and the greater prosperity they leave them in, the more and the fairer marks do they leave for the arrows of God's judgments to be levelled at, his three sore judgments, sword, famine, and pestilence, 2Sa 24:13. (1.) Some of them shall die by the sword, the sword of war perhaps (they brought them up to live by their sword, as Esau, Gen 27:40, and those that do so commonly die by the sword, first or last), or by the sword of justice for their crimes, or the sword of the murderer for their estates. (2.) Others of them shall die by famine (Job 27:14): His offspring shall not be satisfied with bread. He thought he had secured to them large estates, but it may happen that they may be reduced to poverty, so as not to have the necessary supports of life, at least not to live comfortably. They shall be so needy that they shall not have a competency of necessary food, and so greedy, or so discontented, that what they have they shall not be satisfied with, because not so much, or not so dainty, as what they have been used to. You eat, but you have not enough, Hag 1:6. (3.) Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Rev 6:8), and be buried privately and in haste, as soon as they are dead, without any solemnity, buried with the burial of an ass; and even their widows shall not weep; they shall not have wherewithal to put them in mourning. Or it denotes that these wicked men, as they live undesired, so they die unlamented, and even their widows will think themselves happy that they have got rid of them.

2. They may prosper in their estates, but ruin attends them too, Job 27:16-18. (1.) We will suppose them to be rich in money and plate, in clothing and furniture. They heap up silver in abundance as the dust, and prepare raiment as the clay; they have heaps of clothes about them, as plentiful as heaps of clay. Or it intimates that they have such abundance of clothes that they are even a burden to them. They lade themselves with thick clay, Hab 2:6. See what is the care and business of worldly people - to heap up worldly wealth. Much would have more, until the silver is cankered and the garments are moth-eaten, Jam 5:2, Jam 5:3. But what comes of it? He shall never be the better for it himself; death will strip him, death will rob him, if he be not robbed and stripped sooner, Luk 12:20. Nay, God will so order it that the just shall wear his raiment and the innocent shall divide his silver. [1.] They shall have it, and divide it among themselves. In some way or other Providence shall so order it that good men shall come honestly by that wealth which the wicked man came dishonestly by. The wealth of the sinner is laid up for the just, Pro 13:22. God disposes of men's estates as he pleases, and often makes their wills against their wills. The just, whom he hated and persecuted, shall have rule over all his labour, and, in due time, recover with interest what was violently taken from him. The Egyptians' jewels were the Israelites' pay. Solomon observes (Ecc 2:26) that God makes the sinners drudges to the righteous; for the sinner he gives travail to gather and heap up, that he may give to him that is good before God. [2.] They shall do good with it. The innocent shall not hoard the silver, as he did that gathered it, but shall divide it to the poor, shall give a portion to seven and also to eight, which is laying up the best securities. Money is like manure, good for nothing if it be not spread. When God enriches good men they must remember they are but stewards and must give an account. What bad men bring a curse upon their families with the ill-getting of good men bring a blessing upon their families with the well-using of. He that by unjust gain increaseth his substance shall gather it for him that will pity the poor, Pro 28:8. (2.) We will suppose them to have built themselves strong and stately houses; but they are like the house which the moth makes for herself in an old garment, out of which she will soon be shaken, Job 27:18. He is very secure in it, as a moth, and has no apprehension of danger; but it will prove of as short continuance as a booth which the keeper makes, which will quickly be taken down and gone, and his place shall know him no more.

3. Destruction attends their persons, though they lived long in health and at ease (Job 27:19): The rich man shall lie down to sleep, to repose himself in the abundance of his wealth ( Soul, take thy ease ), shall lie down in it as his strong city, and seem to others to be very happy and very easy; but he shall not be gathered, that is, he shall not have his mind composed, and settled, and gathered in, to enjoy his wealth. He does not sleep so contentedly as people think he does. He lies down, but his abundance will not suffer him to sleep, at least not so sweetly as the labouring man, Ecc 5:12. He lies down, but he is full of tossings to and fro till the dawning of the day, and then he opens his eyes and he is not; he sees himself, and all he has, hastening away, as it were, in the twinkling of an eye. His cares increase his fears, and both together make him uneasy, so that, when we attend him to his bed, we do not find him happy there. But, in the close, we are called to attend his exit, and see how miserable he is in death and after death.

(1.) He is miserable in death. It is to him the king of terrors, Job 27:20, Job 27:21. When some mortal disease seizes him what a fright is he in! Terrors take hold of him as waters, as if he were surrounded by the flowing tides. He trembles to think of leaving this world, and much more of removing to another. This mingles sorrow and wrath with his sickness, as Solomon observes, Ecc 5:17. These terrors put him either [1.] Into a silent and sullen despair; and then the tempest of God's wrath, the tempest of death, may be said to steal him away in the night, when no one is aware or takes any notice of it. Or, [2.] Into an open and clamorous despair; and then he is said to be carried away, and hurled out of his place as with a storm, and with an east wind, violent, and noisy, and very dreadful. Death, to a godly man, is like a fair gale of wind to convey him to the heavenly country, but, to a wicked man, it is like an east wind, a storm, a tempest, that hurries him away in confusion and amazement, to destruction.

(2.) He is miserable after death. [1.] His soul falls under the just indignation of God, and it is the terror of that indignation which puts him into such amazement at the approach of death (Job 27:22): For God shall cast upon him and not spare. While he lived he had the benefit of sparing mercy; but now the day of God's patience is over, and he will not spare, but pour out upon him the full vials of his wrath. What God casts down upon a man there is no flying from nor bearing up under. We read of his casting down great stones from heaven upon the Canaanites (Jos 10:11), which made terrible execution among them; but what was that to his casting down his anger in its full weight upon the sinner's conscience, like the talent of lead? Zec 5:7, Zec 5:8. The damned sinner, seeing the wrath of God break in upon him, would fain flee out of his hand; but he cannot: the gates of hell are locked and barred, and the great gulf fixed, and it will be in vain to call for the shelter of rocks and mountains. Those who will not be persuaded now to fly to the arms of divine grace, which are stretched out to receive them, will not be able to flee from the arms of divine wrath, which will shortly be stretched out to destroy them. [2.] His memory falls under the just indignation of all mankind (Job 27:23): Men shall clap their hands at him, that is, they shall rejoice in the judgments of God, by which he is cut off, and be well pleased in his fall. When the wicked perish there is shouting, Pro 11:10. When God buries him men shall hiss him out of his place, and leave on his name perpetual marks of infamy. In the same place where he has been caressed and cried up he shall be laughed at (Psa 52:7) and his ashes shall be trampled on.

Keil-Delitzsch: Job 27:1-7

1 Then Job continued to take up his proverb, and said:

2 As God liveth, who hath deprived me of my right,

And the Almighty, who hath sorely saddened my soul -

3 For still all my breath is in me,

And the breath of Eloah in my nostrils -

4 My lips do not speak what is false,

And my tongue uttereth not deceit!

5 Far be it from me, to grant that you are in the right:

Till I die I will not remove my innocence from me.

6 My righteousness I hold fast, and let it not go:

My heart reproacheth not any of my days.

7 Mine enemy must appear as an evil-doer,

And he who riseth up against me as unrighteous.

The friends are silent, Job remains master of the discourse, and his continued speech is introduced as a continued שׂאת משׁלו (after the analogy of the phrase נשׂא קול ), as in Num 23:7 and further on, the oracles of Balaam. משׁל is speech of a more elevated tone and more figurative character; here, as frequently, the unaffected outgrowth of an elevated solemn mood. The introduction of the ultimatum, as משׁל , reminds one of "the proverb ( el -methel ) seals it"in the mouth of the Arab, since in common life it is customary to use a pithy saying as the final proof at the conclusion of a speech.

Job begins with an asseveration of his truthfulness (i.e., the agreement of his confession with his consciousness) by the life of God. From this oath, which in the form bi -hajât allâh has become later on a common formula of assurance, R. Joshua, in his tractate Sota , infers that Job served God from love to Him, for we only swear by the life of that which we honour and love; it is more natural to conclude that the God by whom on the one hand, he believes himself to be so unjustly treated, still appears to him, on the other hand, to be the highest manifestation of truth. The interjectional clause: living is God! is equivalent to, as true as God liveth. That which is affirmed is not what immediately follows: He has set aside my right, and the Almighty has sorely grieved my soul (Raschi); but הסיר משׁפטי and המר נפשׁי are attributive clauses, by which what is denied in the form of an oath introduced by אם (as Gen 42:15; 1Sa 14:45; 2Sa 11:11, Ges. §155, 2, f ) is contained in Job 27:4; his special reference to the false semblance of an evil-doer shows that semblance which suffering casts upon him, but which he constantly repudiates as surely not lying, as that God liveth. Among moderns, Schlottm. (comp. Ges. §150, 3), like most of the old expositors, translates: so long as my breath is in me,...my lips shall speak no wrong, so that Job 27:3 and Job 27:4 together contain what is affirmed. By (1) כּי indeed sometimes introduces that which shall happen as affirmed by oath, Jer 22:5; Jer 49:13; but here that which shall not take place is affirmed, which would be introduced first in a general form by כּי explic. s. recitativum , then according to its special negative contents by אם , - a construction which is perhaps possible according to syntax, but it is nevertheless perplexing; (2) it may perhaps be thought that "the whole continuance of my breath in me"is conceived as accusative and adverbial, and is equivalent to, so long as my breath may remain in me ( כל עוד , as long as ever, like the Arab. cullama , as often as ever); but the usage of the language does not favour this explanation, for 2Sa 1:9, נפשׁי בי כל־עוד , signifies my whole soul (my full life) is still in me; and we have a third instance of this prominently placed כל per hypallagen in Hos 14:3, עון כל־תשׂא , omnem auferas iniquitatem , Ew. §289, a (comp. Ges. §114, rem. 1). Accordingly, with Ew., Hirz., Hahn, and most modern expositors, we take Job 27:3 as a parenthetical confirmatory clause, by which Job gives the ground of his solemn affirmation that he is still in possession of his full consciousness, and cannot help feeling and expressing the contradiction between his lot of suffering, which brand shim as an evil-doer, and his moral integrity. The נשׁמתי which precedes the רוח signifies, according to the prevailing usage of the language, the intellectual, and therefore self-conscious, soul of man ( Psychol . S. 76f.). This is in man and in his nostrils, inasmuch as the breath which passes in and out by these is the outward and visible form of its being, which is in every respect the condition of life ( ib. S. 82f.). The suff. of נשׁמתי is unaccented; on account of the word which follows being a monosyllable, the tone has retreated ( נסוג אחור , to use a technical grammatical expression), as e.g., also in Job 19:25; Job 20:2; Psa 22:20. Because he lives, and, living, cannot deny his own existence, he swears that his own testimony, which is suspected by the friends, and on account of which they charge him with falsehood, is perfect truth.

Job 27:4 is not to be translated: "my lips shall never speak what is false;"for it is not a resolve which Job thus strongly makes, after the manner of a vow, but the agreement of his confession, which he has now so frequently made, and which remains unalterable, with the abiding fact. Far be from me - he continues in Job 27:5 - to admit that you are right ( חלילה לּי with unaccented ah , not of the fem., comp. Job 34:10, but of direction: for a profanation to me, i.e., let it be profane to me, Ew. §329, a , Arab. hâshâ li , in the like sense); until I expire (prop.: sink together), I will not put my innocence ( תּמּה , perfection, in the sense of purity of character) away from me, i.e., I will not cease from asserting it. I will hold fast (as ever) my righteousness, and leave it not, i.e., let it not go or fall away; my heart does not reproach even one of my days. מיּמי is virtually an obj. in a partitive sense: mon coeur ne me reproche pas un seul de mes jours (Renan). The heart is used here as the seat of the conscience, which is the knowledge possessed by the heart, by which it excuses or accuses a man ( Psychol . S. 134); חרף (whence חרף , the season in which the fruits are gathered) signifies carpere , to pluck = to pinch, lash, inveigh against. Jos. Kimchi and Ralbag explain: my heart draws not back) from the confession of my innocence) my whole life long (as Maimonides explains נחרפת , Lev 19:20, of the female slave who is inclined to, i.e., stands near to, the position of a free woman), by comparison with the Arabic inḥarafa , deflectere ; it is not, however, Arab. ḥrf , but chrf , decerpere , that is to be compared in the tropical sense of the prevailing usage of the Hebrew specified. The old expositors were all misled by the misunderstood partitive מימי , which they translated ex (= inde a ) diebus meis . There is in Job 27:7 no ground for taking יהי , with Hahn, as a strong affirmative, as supposed in Job 18:12, and not as expressive of desire; but the meaning is not: let my opponents be evil-doers, I at least am not one (Hirz.). The voluntative expresses far more emotion: the relation must be reversed; he who will brand me as an evil-doer, must by that very act brand himself as such, inasmuch as the מרשׁיע of a צדיק really shows himself to be a רשׁע , and by recklessly judging the righteous, is bringing down upon himself a like well-merited judgment. The כּ is the so-called Caph veritatis, since כּ , instar , signifies not only similarity, but also quality. Instead of קימי , the less manageable, primitive form, which the poet used in Job 22:20 (comp. p. 483), and beside which קם ( קום , 2Ki 16:7) does not occur in the book, we here find the more usual form מתקוממי (comp. Job 20:27).

(Note: In Beduin the enemy is called qômâni (vid., supra , on Job 24:12, p. 505), a denominative from qôm , Arab. qawm , war, feud; but qôm has also the signification of a collective of qômâni , and one can also say: entum wa -ijânâ qôm , you and we are enemies, and bênâtna qôm , there is war between us. - Wetzst.)

The description of the misfortune of the ungodly which now follows, beginning with כי , requires no connecting thought, as for instance: My enemy must be accounted as ungodly, on account of his hostility; I abhor ungodliness, for, etc.; but that he who regards him as a רשׁע is himself a רשׁע , Job shows from the fact of the רשׁע having no hope in death, whilst, when dying, he can give no confident hope of a divine vindication of his innocence.

Keil-Delitzsch: Job 27:8-12

8 For what is the hope of the godless, when He cutteth off,

When Eloah taketh away his soul?

9 Will God hear his cry

When distress cometh upon him?

10 Or can he delight himself in the Almighty,

Can he call upon Eloah at all times?

11 I will teach you concerning the hand of God,

I will not conceal the dealings of the Almighty.

12 Behold, ye have all seen it,

Why then do ye cherish foolish notions?

In comparing himself with the רשׁע , Job is conscious that he has a God who does not leave him unheard, in whom he delights himself, and to whom he can at all times draw near; as, in fact, Job's fellowship with God rests upon the freedom of the most intimate confidence. He is not one of the godless; for what is the hope of one who is estranged from God, when he comes to die? He has no God on whom his hope might establish itself, to whom it could cling. The old expositors err in many ways respecting Job 27:8, by taking בצע , abscindere (root בץ ), in the sense of ( opes ) corradere (thus also more recently Rosenm. after the Targ., Syr., and Jer.), and referring ישׁל to שׁלה in the signification tranquillum esse (thus even Blumenfeld after Ralbag and others). נפשׁו is the object to both verbs, and בצע נפשׁ , abscindere animam , to cut off the thread of life, is to be explained according to Job 6:9; Isa 38:12. שׁלח נפשׁ , extrahere animam (from שׁלה , whence שׁליח Arab. salan , the after-birth, cogn. שׁלל . Arab. sll , נשׁל Arab. nsl , nṯl , nšl ), is of similar signification, according to another figure, wince the body is conceived of as the sheath ( נדנה , Dan 7:15) of the soul

(Note: On the similar idea of the body, as the kosha (sheath) of the soul, among the Hindus, vid., Psychol. S. 227.)

(comp. Arab. sll in the universal signification evaginare ensem ). The fut. apoc. Kal ישׁל (= ישׁל ) is therefore in meaning equivalent to the intrans. ישּׁל , Deu 28:40 (according to Ew. §235, c , obtained from this by change of vowel), decidere; and Schnurrer's supposition that ישׁל , like the Arab. ysl , is equivalent to ישׁאל (when God demands it), or such a violent correction as De Lagarde's

(Note: Anm. zur griech. Uebers. der Proverbien (1863), S. VI.f., where the first reason given for this improvement of the text is this, that the usual explanation, according to which ישׁל and יבצע have the same subj. and obj. standing after the verb, is altogether contrary to Semitic usage. But this assertion is groundless, as might be supposed from the very beginning. Thus, e.g., the same obj. is found after two verbs in Job 20:19, and the same subj. and obj. in Neh 3:20.)

(when he is in distress יצק , when one demeans his soul with a curse ישּׁאל בּאלה ), is unnecessary.

The ungodly man, Job goes on to say, has no God to hear his cry when distress comes upon him; he cannot delight himself ( יתענּג , pausal form of יתענג , the primary form of יתענג ) in the Almighty; he cannot call upon Eloah at any time (i.e., in the manifold circumstances of life under which we are called to feel the dependence of our nature). Torn away from God, he cannot be heard, he cannot indeed pray and find any consolation in God. It is most clearly manifest here, since Job compares his condition of suffering with that of a חנף , what comfort, what power of endurance, yea, what spiritual joy in the midst of suffering ( התענג , as Job 22:26; Psa 37:4, Psa 37:11; Isa 55:2; Isa 58:13), which must all remain unknown to the ungodly, he can draw from his fellowship with God; and seizing the very root of the distinction between the man who fears God and one who is utterly godless, his view of the outward appearance of the misfortune of both becomes changed; and after having allowed himself hitherto to be driven from one extreme to another by the friends, as the heat of the controversy gradually cools down, and as, regaining his independence, he stands before them as their teacher, he now experiences the truth of docendo discimu s in rich abundance. I will instruct you, says he, in the hand, i.e., the mode of action, of God ( בּ just as in Psa 25:8, Psa 25:12; Psa 32:8; Pro 4:11, of the province and subject of instruction); I will not conceal עם־שׁדּי אשׁר , i.e., according to the sense of the passage: what are the principles upon which He acts; for that which is with ( אם ) any one is the matter of his consciousness and volition (vid., on Job 23:10).

Job 27:12 is of the greatest importance in the right interpretation of what follows from Job 27:13 onwards. The instruction which Job desires to impart to the friends has reference to the lot of the evil-doer; and when he says: Behold, ye yourselves have beheld (learnt) it all, - in connection with which it is to be observed that אתּם כּלּכם does not signify merely vos omnes , but vosmet ipsi omnes , - he grants to them what he appeared hitherto to deny, that the lot of the evil-doer, certainly in the rule, although not without exceptions, is such as they have said. The application, however, which they have made of this abiding fact of experience, as and remains all the more false: Wherefore then ( זה makes the question sharper) are ye vain (blinded) in vanity (self-delusion), viz., in reference to me, who do not so completely bear about the characteristic marks of a רשׁע ? The verb הבל signifies to think and act vainly (without ground or connection), 2Ki 17:15 (comp. ἐματαιώθησαν , Rom 1:21); the combination הבל הבל is not to be judged of according to Ges. §138, rem. 1, as it is also by Ew. §281, a , but הבל may also be taken as the representative of the gerund, as e.g., עריה , Hab 3:9.

In the following strophe (Job 27:13) Job now begins as Zophar (Job 20:29) concluded. He gives back to the friends the doctrine they have fully imparted to him. They have held the lot of the evil-doer before him as a mirror, that he may behold himself in it and be astounded; he holds it before them, that they may perceive how not only his bearing under suffering, but also the form of his affliction, is of a totally different kind.

Keil-Delitzsch: Job 27:13-18

13 This is the lot of the wicked man with God,

And the heritage of the violent which they receive from the Almighty:

14 If his children multiply, it is for the sword,

And his offspring have not bread enough.

15 His survivors shall be buried by the pestilence,

And his widows shall not weep.

16 If he heapeth silver together as dust,

And prepareth garments for himself as mire:

17 He prepareth it, and the righteous clothe themselves,

And the innocent divide the silver among themselves.

18 He hath built as a moth his house,

And as a hut that a watchman setteth up.

We have already had the combination אדם רשׁע for אישׁ רשׁע in Job 20:29; it is a favourite expression in Proverbs, and reminds one of ἄνθρωπος ὁδίτης in Homer, and ἄνθρωπος σπείρωϚ, ἐχθρός, ἔμπορος , in the parables Matt 13. Psik ( Pasek ) stands under רשׁע , to separate the wicked man and God, as in Pro 15:29 (Norzi). למו , exclusively peculiar to the book of Job in the Old Testament (here and Job 29:21; Job 38:40; Job 40:4), is ל rendered capable of an independent position by means of מו = מה , Arab. mâ . The sword, famine, and pestilence are the three punishing powers by which the evil-doer's posterity, however numerous it may be, is blotted out; these three, חרב , רעב , and מות , appear also side by side in Jer 15:2; מות , instead of ממותי , diris mortibus , is (as also Jer 18:21) equivalent to דּבר in the same trio, Jer 14:12; the plague is personified (as when it is called by an Arabian poet umm el -farit , the mother of death), and Vavassor correctly observes: Mors illos sua sepeliet, nihil praeterea honoris supremi consecuturos . Böttcher ( de inferis , §72) asserts that במות can only signify pestilentiae tempore , or better, ipso mortis momento ; but since בּ occurs by the passive elsewhere in the sense of ab or per , e.g., Num 36:2; Hos 14:4, it can also by נקבר denote the efficient cause. Olshausen's correction במות לא יקברו , they will not be buried when dead (Jer 16:4), is still less required; "to be buried by the pestilence"is equivalent to, not to be interred with the usual solemnities, but to be buried as hastily as possible.

Job 27:15 (common to our poet and the psalm of Asaph, 78:64, which likewise belongs to the Salomonic age) is also to be correspondingly interpreted: the women that he leaves behind do not celebrate the usual mourning rites (comp. Gen 23:2), because the decreed punishment which, stroke after stroke, deprives them of husbands and children, prevents all observance of the customs of mourning, and because the shock stifles the feeling of pity. The treasure in gold which his avarice has heaped up, and in garments which his love of display has gathered together, come into the possession of the righteous and the innocent, who are spared when these three powers of judgment sweep away the evil-doer and his family. Dust and dirt (i.e., of the streets, חוצות ) are, as in Zec 9:3, the emblem of a great abundance that depreciates even that which is valuable. The house of the ungodly man, though a palace, is, as the fate of the fabric shows, as brittle and perishable a thing, and can be as easily destroyed, as the fine spinning of a moth, עשׁ (according to the Jewish proverb, the brother of the סס ), or even the small case which it makes from remnants of gnawed articles, and drags about with it; it is like a light hut, perhaps for the watchman of a vineyard (Isa 1:8), which is put together only for the season during which the grapes are ripening.

(Note: The watchman's hut, for the protection of the vineyards and melon and maize fields against thieves, herds, or wild beasts, is now called either ‛arı̂she and mantara ( מנטרה ) if it is only slightly put together from branches of trees, or chême ( הימה ) if it is built up high in order that the watcher may see a great distance. The chême is the more frequent; at harvest it stands in the midst of the threshing-floors ( bejâdir ) of a district, and it is constructed in the following manner: - Four poles ( ‛awâmı̂d ) are set up so as to form the corners of a square, the sides of which are about eight feet in length. Eight feet above the ground, four cross pieces of wood ( 'awârid ) are tightly bound to these with cords, on which planks, if they are to be had, are laid. Here is the watcher's bed, which consists of a litter. Six or seven feet above this, cross-beams are again bound to the four poles, on which boughs, or reeds ( qasab ), or a mat ( hası̂ra , חצירה ) forms a roof ( sath , שׂטח ), from which the chême has its name; for the Piel -forms ערּשׁ , חיּם , and שׂטּח signify, "to be stretched over anything after the manner of a roof."Between the roof and the bed, three sides of the che=me are hung round with a mat, or with reeds or straws ( qashsh , קשׁ ) bound together, in order both to keep off the cold night-winds, and also to keep the thieves in ignorance as to the number of the watchers. A small ladder, sullem ( סלּם ), frequently leads to the bed-chamber. The space between the ground and this chamber is closed only on the west side to keep off the hot afternoon sun, for through the day the watcher sits below with his dog, upon the ground. Here is also his place of reception, if any passers-by visit him; for, like the village shepherd, the field-watcher has the right of showing a humble hospitality to any acquaintances. When the fruits have been gathered in, the chême is removed. The field-watchman is now called nâtûr (Arab. nâṭûr ), and the verb is natar , נטר , "to keep watch,"instead of which the quadriliteral nôtar , נוטר (from the plur. Arab. nwâṭı̂r , "the watchers"), has also been formed. In one part of Syria all these forms are written with צ (d) instead of ט fo da , and pronounced accordingly. The נצר in this passage is similarly related to the נטר in Son 1:6; Son 8:11-12. - Wetzst.)

Keil-Delitzsch: Job 27:19-23

19 He lieth down rich, and doeth it not again,

He openeth his eyes and-is no more.

20 Terrors take hold of him as a flood;

By night a tempest stealeth him away.

21 The east wind lifteth him up, that he departeth,

And hurleth him forth from his place.

22 God casteth upon him without sparing,

Before His hand he fleeth utterly away.

23 They clap their hands at him,

And hiss him away from his place.

The pointing of the text ולא יאסף is explained by Schnurr., Umbr., and Stick.: He goes rich to bed and nothing is taken as yet, he opens his eyes and nothing more is there; but if this were the thought intended, it ought at least to have been ואין נאסף , since לא signifies non , not nihil; and Stickel's translation, "while nothing is carried away,"makes the fut. instead of the praet., which was to be expected, none the more tolerable; also אסף can indeed signify to gather hastily together, to take away (e.g., Isa 33:4), when the connection favours it, but not here, where the first impression is that רשׁע is the subj. both to ולא יאסף and to ואיננו . Böttcher's translation, "He lieth down rich and cannot be displaced,"gives the words a meaning that is ridiculed by the usage of the language. On the other hand, ולא יאסף can signify: and he is not conveyed away (comp. e.g., Jer 8:2; Eze 29:5; but not Isa 57:1, where it signifies to be swept away, and also not Num 20:26, where it signifies to be gathered to the fathers), and is probably intended to be explained after the pointing that we have, as Rosenm. and even Ralbag explain it: "he is not conveyed away; one opens his eyes and he is not;"or even as Schlottm.: "he is not conveyed away; in one moment he still looks about him, in the next he is no more;"but the relation of the two parts of the verse in this interpretation is unsatisfactory, and the preceding strophe has already referred to his not being buried. Since, therefore, only an unsuitable, and what is more, a badly-expressed thought, is gained by this reading, it may be that the expression should be regarded with Hahn as interrogative: is he not swept away? This, however, is only a makeshift, and therefore we must see whether it may not perhaps be susceptible of another pointing. Jerome transl.: dives cum dormierit, nihil secum auferet ; the thought is not bad, but מאוּמה is wanting, and לא alone does not signify nihil . Better lxx (Ital., Syr.): πλούσιος κοιμηθήσεται καὶ ου ̓ προσθήσει . This translation follows the form of reading יאסף = יוסיף , gives a suitable sense, places both parts of the verse in the right relation, and accords with the style of the poet (vid., Job 20:9; Job 40:5); and accordingly, with Ew., Hirz., and Hlgst., we decide in favour of this reading: he lieth down to sleep rich, and he doeth it no more, since in the night he is removed from life and also from riches by sudden death; or also: in the morning he openeth his eyes without imagining it is the last time, for, overwhelmed by sudden death, he closes them for ever. Job 27:20 and Job 27:20 are attached crosswise ( chiastisch ) to this picture of sudden destruction, be it by night or by day: the terrors of death seize him ( sing. fem. with a plur. subj. following it, according to Ges. §146, 3) like a flood (comp. the floods of Belial, Psa 18:5), by night a whirlwind ( גּנבתּוּ סוּפה , as Job 21:18) carrieth him away. The Syriac and Arabic versions add, as a sort of interpolation: as a fluttering (large white) night-moth, - an addition which no one can consider beautiful.

Job 27:21 extends the figure of the whirlwind. In Hebrew, even when the narrative has reference to Egyptian matters (Gen 41:23), the קדים which comes from the Arabian desert is the destructive, devastating, and parching wind κατ ̓ εξοχὴν .

(Note: In Syria and Arabia the east wind is no longer called qadı̂m , but exclusively sharqı̂ja , i.e., the wind that blows from the rising of the sun ( sharq ). This wind rarely prevails in summer, occurring then only two or three days a month on an average; it is more frequent in the winter and early spring, when, if it continues long, the tender vegetation is parched up, and a year of famine follows, whence in the Lebanon it is called semûm ( שׂמוּם ), which in the present day denotes the "poisonous wind"(= nesme musimme ), but originally, by alliance with the Hebr. שׁמם , denoted the "devastating wind."The east wind is dry; it excites the blood, contracts the chest, causes restlessness and anxiety, and sleepless nights or evil dreams. Both man and beast feel weak and sickly while it prevails. Hence that which is unpleasant and revolting in life is compared to the east wind. Thus a maid in Hauran, at the sight of one of my Damascus travelling companions, whose excessive ugliness struck her, cried: billâh , nahâr el -jôm aqshar (Arab. 'qšr ), wagahetni (Arab. w -jhṫnı̂ ) sharqı̂ja , "by God, it is an unhealthy day to-day: an east wind blew upon me."And in a festive dance song of the Merg district, these words occur:

wa rudd lı̂ hômet hodênik

seb‛ lejâlı̂ bi -‛olı̂ja wa berd

wa sherd wa sharqı̂ja ...

"And grant me again to slumber on thy bosom,

Seven nights in an upper chamber,

And (I will then endure) cold, drifting snow, and east wind."

During the harvest, so long as the east wind lasts, the corn that is already threshed and lying on the threshing-floors cannot be winnowed; a gentle, moderate draught is required for this process, such as is only obtained by a west or south wind. The north wind is much too strong, and the east wind is characterized by constant gusts, which, as the Hauranites say, " jôchotû tibn wa -habb , carried away chaff and corn."When the wind shifts from the west to the east, a whirlwind ( zôba‛a , זובעה ) not unfrequently arises, which often in summer does much harm to the threshing-floors and to the cut corn that is lying in swaths (unless it is weighted with stones). Storms are rare during an east wind; they come mostly with a west wind (never with a south or north wind). But if an east wind does bring a storm, it is generally very destructive, on account of its strong gusts; and it will even uproot the largest trees. - Wetzst.)

וילך signifies peribit ( ut pereat ), as Job 14:20; Job 19:10. שׂער (comp. סערה , O storm-chased one) is connected with the accus. of the person pursued, as in Psa 58:10. The subj. of וישׁלך , Job 27:22, is God, and the verb stands without an obj.: to cast at any one (shoot), as Num 35:22 (for the figure, comp. Job 16:13); lxx correctly: ἐπιῤῥίψει (whereas Job 18:7, σφάλαι = ותכשׁילהו ). The gerundive with יברח lays stress upon the idea of the exertion of flight: whithersoever he may flee before the hand of God, every attempt is in vain. The suff. êmo , Job 27:22 , both according to the syntax and the matter, may be taken as the plural suff.; but the fact that כּפּימו can be equivalent to כּפּיו (comp. Psa 11:7), עלימו to עליו (comp. Job 20:23; Job 22:2), as למו is equivalent to לו ot tn (vid., Isa 44:15; Isa 53:8), is established, and there is no reason why the same may not be the case here. The accumulation of the terminations êmo and ômo gives a tone of thunder and a gloomy impress to this conclusion of the description of judgment, as these terminations frequently occur in the book of Psalms, where moral depravity is mourned and divine judgment threatened (e.g., in Psa 17:1-15; 49; 58:1-59:17; 73). The clapping of hands ( שׂפק כּפּים = ספק , Lam 2:15, comp. תּקע , Nah 3:19) is a token of malignant joy, and hissing ( שׁרק , Zep 2:15; Jer 49:17) a token of scorn. The expression in Job 27:23 is a pregnant one. Clapping of hands and hissing accompany the evil-doer when merited punishment overtakes him, and chases him forth from the place which he hitherto occupied (comp. Job 8:18).

Earlier expositors have thought it exceedingly remarkable that Job, in Job 27:13-23, should agree with the assertions of the three friends concerning the destiny of the ungodly and his descendants, while he has previously opposed them on this point, Job 12:6, Job 12:21, Job 12:24. Kennicott thinks the confusion is cleared away by regarding Job 26:2-27:12 as Job's answer to the third speech of Bildad, Job 27:13. as the third speech of Zophar, and Job 28:1 (to which the superscription Job 27:1 belongs) as Job's reply thereto; but this reply begins with כּי , and is specially appropriate as a striking repartee to the speech of Zophar. Stuhlmann (1804) makes this third speech of Zophar begin with Job 27:11, and imagines a gap between Job 27:10 and Job 27:11; but who then are the persons whom Zophar addresses by "you"? The three everywhere address themselves to Job, while here Zophar, contrary to custom, would address himself not to him, but, according to Stuhlmann's exposition, to the others with reference to Job. Job 28 Stuhlmann removes and places after Job 25:1-6 as a continuation of Bildad's speech; Zophar's speech therefore remains unanswered, and Zophar may thank this critic not only for allowing him another opportunity of speaking, but also for allowing him the last word. Bernstein (Keil-Tzschirner's Analekten , Bd. i. St. 3) removes the contradiction into which Job seems to fall respecting himself in a more thorough manner, by rejecting the division Job 27:7-28:28, which is certainly indissolubly connected as a whole, as a later interpolation; but there is no difference of language and poetic spirit here betraying an interpolator; and had there been one, even he ought indeed to have proceeded on the assumption that such an insertion should be appropriate to Job's mouth, so that the task of proving its relative fitness, from his standpoint at least, remains. Hosse (1849) goes still further: he puts Job 27:10; Job 31:35-37; Job 38:1, etc., together, and leaves out all that comes between these passages. There is then no transition whatever from the entanglement to the unravelment. Job's final reply, Job 27:1, with the monologue Job 29:1, in which even a feeble perception must recognise one of the most essential and most beautiful portions of the dramatic whole, forms this transition.

Eichhorn (in his translation of Job, 1824), who formerly ( Allgem. Bibliothek der bibl. Lit. Bd. 2) inclined to Kennicott's view, and Böckel (2nd edition, 1804) seek another explanation of the difficulty, by supposing that in Job 27:13-23 Job reproduces the view of the friends. But in Job 27:11 Job announces the setting forth of his own view; and the supposition that with זה חלק אדם רשׁע he does not begin the enunciation of his own view, but that of his opponents, is refuted by the consideration that there is nothing by which he indicates this, and that he would not enter so earnestly into the description if it were not the feeling of his heart. Feeling the worthlessness of these attempted solutions, De Wette ( Einleitung , §288), with his customary spirit of criticism with which he depreciates the sacred writers, turns against the poet himself. Certainly, says he, the division Job 27:11-28:28 is inappropriate and self-contradictory in the mouth of Job; but this wan to clearness, not to say inconsistency, must be brought against the poet, who, despite his utmost endeavour, has not been able to liberate himself altogether from the influence of the common doctrine of retribution.

This judgment is erroneous and unjust. Umbreit (2nd edition, S. 261 [Clark's edition, 1836, ii. 122]) correctly remarks, that "without this apparent contradiction in Job's speeches, the interchange of words would have been endless;"in other words: had Job's standpoint been absolutely immoveable, the controversy could not possibly have come to a well-adjusted decision, which the poet must have planned, and which he also really brings about, by causing his hero still to retain an imperturbable consciousness of his innocence, but also allowing his irritation to subside, and his extreme harshness to become moderated. The latter, in reference to the final destiny of the godless, is already indicated in Job 24, but is still more apparent here in Job 27, and indeed in the following line of thought: "As truly as God lives, who afflicts me, the innocent one, I will not incur the guilt of lying, by allowing myself to be persuaded against my conscience to regard myself as an evil-doer. I am not an evil-doer, but my enemy who regards me and treats me as such must be accounted wicked; for how unlike the hopelessness and estrangement from God, in which the evil-doer dies, is my hope and entreaty in the midst of the heaviest affliction! Yea, indeed, the fate of the evil-doer is a different one from mine. I will teach it you; ye have all, indeed, observed it for yourselves, and nevertheless ye cherish such vain thoughts concerning me."What is peculiar in the description that then follows - a description agreeing in its substance with that of the three, and similar in its form - is therefore this, that Job holds up the end of the evil-doer before the friends, that form it they may infer that he is not an evil-doer, whereas the friends held it up before Job that he might infer from it that he is an evil-doer, and only by a penitent acknowledgment of this can he escape the extreme of the punishment he has merited. Thus in Job 27:1 Job turns their own weapon against the friends.

But does he not, by doing so, fall into contradiction with himself? Yes; and yet not so. The Job who has become calmer here comes into contradiction with the impassioned Job who had, without modification, placed the exceptional cases in opposition to the exclusive assertion that the evil-doer comes to a fearful end, which the friends advance, as if it were the rule that the prosperity of the evil-doer continues uninterrupted to the very end of his days. But Job does not come into collision with his true view. For how could he deny that in the rule the retributive justice of God is manifest in the cast of the evil-doer! We can only perceive his true opinion when we compare the views he here expresses with his earlier extreme antitheses: hitherto, in the heat of the controversy, he has opposed that which the friends onesidedly maintained by the direct opposite; now he has got upon the right track of thought, in which the fate of the evil-doer presents itself to him from another and hitherto mistaken side, - a phase which is also but imperfectly appreciated in Job 24; so that now at last he involuntarily does justice to what truth there is in the assertion of his opponent. Nevertheless, it is not Job's intention to correct himself here, and to make an admission to the friends which has hitherto been refused. Hirzel's explanation of this part inclines too much to this erroneous standpoint. On the contrary, our rendering accords with that of Ewald, who observes (S. 252f. 2nd edition, 1854) that Job here maintains in his own favour, and against them, what the friends directed against him, since the hope of not experiencing such an evil-doer's fate becomes strong in him: "Job is here on the right track for more confidently anticipating his own rescue, or, what is the same thing, the impossibility of his perishing just as if he were an evil-doer."Moreover, how well designed is it that the description Job 27:23. is put into Job's mouth! While the poet allows the friends designedly to interweave lines taken from Job's misfortunes into their descriptions of the evil-doer's fate, in Job's description not one single line is found which coincides with his own lot, whether with that which he has already experience, or even with that which his faith presents to him as in prospect. And although the heavy lot which has befallen him looks like the punitive suffering of the evil-doer, he cannot acknowledge it as such, and even denies its bearing the marks of such a character, since even in the midst of affliction he clings to God, and confidently hopes for His vindication. With this rendering of Job 27:13. all doubts of its genuineness, which is indeed admitted by all modern expositors, vanish; and, far from charging the poet with inconsistency, one is led to admire the undiminished skill with which he brings the idea of the drama by concealed ways to its goal.

But the question still comes up, whether Job 28:1, opening with כּי , does not militate against this genuineness. Hirzel and others observe, that this כי introduces the confirmation of Job 27:12 : "But wherefore then do ye cherish such vain imaginations concerning me? For human sagacity and perseverance can accomplish much, but the depths of divine wisdom are impenetrable to man."But how is it possible that the כי , Job 28:1, should introduce the confirmation of Job 27:12 , passing over Job 27:13? If it cannot be explained in any other way, it appears that Job 27:13 must be rejected. There is the same difficulty in comprehending it by supplying some suppressed thought, as e.g., Ewald explains it: For , as there may also be much in the divine dealings that is dark, etc.; and Hahn: Because evil-doers perish according to their desert, it does not necessarily follow that every one who perishes is an evil-doer, and that every prosperous person is godly, for - the wisdom of God is unsearchable. This mode of explanation, which supposes, between the close of Job 27:1 and the beginning of Job 28:1, what is not found there, is manifestly forced; and in comparison with it, it would be preferable, with Stickel, to translate כי "because,"and take Job 28:1-2 as the antecedent to Job 28:3. Then after Job 27:1 a dash might be made; but this dash would indicate an ugly blank, which would be no honour to the poet. Schlottmann explains it more satisfactorily. He takes Job 27:13. as a warning addressed to the friends, lest they bring down upon themselves, by their unjust judgment, the evil-doer's punishment which they have so often proclaimed. If this rendering of Job 27:13. were correct, the description of the fate of the evil-doer would be influenced by an underlying thought, to which the following statement of the exalted nature of the divine wisdom would be suitably connected as a confirmation. We cannot, however, consider this rendering as correct. The picture ought to have been differently drawn, if it had been designed to serve as a warning to the friends.

It has a different design. Job depicts the revelation of the divine justice which is exhibited in the issue of the life of the evil doer, to teach the friends that they judge him and his lot falsely. To this description of punishment, which is intended thus and not otherwise, Job 28:1 with its confirmatory כי must be rightly connected. If this were not feasible, one would be disposed, with Pareau, to alter the position of Job 28:1, as if it were removed from its right place, and put it after Job 26:1. But we are cautioned against such a violent measure, by the consideration that it is not evident from Job 26:1 why the course of thought in Job 28:1, which begins with כי , should assume the exact form in which we find it; whereas, on the other hand, it was said in Job 27:1 that the ungodly heaps up silver, כסף , like dust, but that the innocent who live to see his fall divide this silver, כסף , among themselves; so that when in Job 28:1 it continues: כי ישׁ לכסף מוצא , there is a connection of thought for which the way has been previously prepared.

If we further take into consideration the fact of Job 28:1 being only an amplification of the one closing thought to which everything tends, viz., that the fear of God is man's true wisdom, then Job 28:1, also in reference to this its special point, is suitably attached to the description of the evil-doer's fate, Job 27:13 The miserable end of the ungodly is confirmed by this, that the wisdom of man, which he has despised, consists in the fear of God; and Job thereby at the same time attains the special aim of his teaching, which is announced at Job 27:11 by אורה אתכם ביד־אל : viz., he has at the same time proved that he who retains the fear of God in the midst of his sufferings, though those sufferings are an insoluble mystery, cannot be a רשׁע . This design of the conformation, and that connection of thought, which should be well noted, prove that Job 28:1 stands in its original position. And if we ponder the fact, that Job has depicted the ungodly as a covetous rich man who is snatched away by sudden death from his immense possession of silver and other costly treasures, we see that Job 28:1 confirms the preceding picture of punitive judgment in the following manner: silver and other precious metals come out of the earth, but wisdom, whose value exceeds all these earthly treasures, is to be found nowhere within the province of the creature; God alone possesses it, and from God alone it comes; and so as man can and is to attain to it, it consists in the fear of the Lord, and the forsaking of evil. This is the close connection of Job 28:1 with what immediately precedes, which most expositors since Schultens have missed, by transferring the central point to the unsearchableness of the divine wisdom which rules in the world; whereas Bouiller correctly observes that the whole of Job 28:1 treats not so much of the wisdom of God as of the wisdom of man, which God, the sole possessor of wisdom, imparts to him: omnibus divitiis, fluxis et evanidis illis possessio praeponderat sapientiae, quae in pio Dei cultu et fuga mali est posita . The view of von Hofmann ( Schriftbeweis , i. 96, 2nd edit.) accords with this: "If Job 28:1, where a confirmatory or explanatory כי forms the transition, is taken together with Job 28:12, where another part of the speech is introduced with a Waw , and finally with Job 28:28, where this is rounded off, as forming the unity of one thought: it thus proves that the final destruction of the godless, who is happy and prosperous in worldly things, is explained by the fact that man can obtain every kind of hidden riches by his own exertion and courage, but not the wisdom which is not indigenous to this outward world, but is known to God alone, and is to be learned from Him only; and the teaching concerning it is: behold, the fear of God, that is wisdom, and to depart from evil is understanding."

Before we now pass on to the detailed exposition of Job 28:1, we may perhaps here, without anticipating, put the question. Whence has the poet obtained the knowledge of the different modes of mining operations which is displayed in Job 28:1, and which has every appearance of being the result of personal observation? Since, as we have often remarked already, he is well acquainted with Egypt, it is most natural that he derived this his knowledge from Egypt and the Sinaitic peninsula. The ruins of mines found there show that the Sinaitic peninsula has been worked as a mining district from the earliest times. The first of these mining districts is the Wadi Nasb, where Lepsius ( Briefe , S. 338) found traces of old smelting-places, and where also Graul and his companions, having their attention drawn to it by Wilkinson's work, searched for the remains of a mine, and found at least traces of copper slag, but could see nothing more ( Reise , ii. 202). E. Rüppell explored the spot at the desire of the Viceroy Mehemed Ali, and Russegger with less successful result (vid., the particular sin Ritter's Erdkunde, xiv. 784-788).

(Note: The valley is not called Wadi nahas (Copper valley), which is only a supposition of Rüppell, but Wadi nasb, Arab. naṣb , which, according to Reinaud, signifies valley of statues of columns. Thirty hours' journey from Suez, says a connoisseur in the Historisch-politische Blätter, 1863, S. 802f., lies the Wadi nesb [a pronunciation which assumes the form of writing Arab. nsb ]; it is rare that the ore is so easy to get, and found in such abundance, for the blocks containing the copper are in many places 200 feet in diameter, and the ore is almost in a pure state. The mineral (the black earth containing the copper) abounds in the metal ... . Besides this, iron-ore, manganese, carbonate of lead, and also the exceeding precious cinnabar, have been discovered on Sinai.)

A second mining district is denoted by the ruins of a temple of Hathor , on the steep terrace of the rising ground Sarbut ( Serâbît ) el-châdim, which stretches out into a spacious valley. This field of ruins, with its many lofty columns within the still recognisable area of a temple, and round about it, gives the impression of a large burying-ground, and it is described and represented as such by Carsten Niebuhr ( Reise , 235, Tafel xliv.). In February 1854, Graul ( Reise , ii. 203) and Tischendorf spent a short time upon this eminence of the desert, which is hard to climb, and abounds in monuments. It produced a strong impression upon us - says the latter ( Aus dem heiligen Lande, S. 35) - as we tarried in the midst of the grotesque forms of these monuments, while the setting sun cast its deep red gleam over the wild terrific-looking copper rocks that lay around in their varied shades, now light, now dark. That these copper rocks were worked in ancient days, is proved by the large black heaps of slag which Lepsius ( Briefe , S. 338) discovered to the east and west of the temple. Moreover, in the inscriptions Hathor bears the by-name "Queen of Mafkat ,"i.e., the copper country ( mafka , copper, with the feminine post-positive article t). It even bears this name on the monuments in the Wadi maghâra, one of the side-gorges of the Wadi mucatteb (i.e., the Written Valley, valley full of inscriptions). These signs of another ancient mining colony belong almost entirely to the earliest Egyptian antiquity, while those on Sarbut el-châdim extend back only to Amenemha III, consequently to the last dynasty of the old kingdom. Even the second king of the fifth dynasty, Snefru , and indeed his predecessor (according to Lepsius, his successor) Chufu - that Che'ops who built the largest pyramid - appear here as conquerors of foreign peoples, and the mountainous district dedicated to Hathor is also called Mafka.t . The remains of a mine, discovered by J. Wilson, at the eastern end of the north side of the Wady mucatteb, also belongs to this copper country: they lie near the road, but in back gorges; there is a very high wall of rock of granite or porphyry, which is penetrated by dark seams of metal, which have been worked out from above downwards, thus forming artificial caverns, pits, and shafts; and it may be inferred that the yield of ore was very abundant, and, from the simplicity of the manner of working, that it is of very great antiquity. This art of mining thus laid open, as Ritter says,

(Note: In the essay on the Sinaitic peninsula in Piper's Ev. Jahrbuch, 1852. The mining district that J. Wilson saw (1843-44) is not one that was unknown up to that time, but one of the places of the Wadi maghâra recognised as favouring the ancient Egyptian system of excavation.)

furnishes the most important explanation of Job's remarkable description of mining operations.

As to Egypt itself, it has but few places where iron-ore was obtained, and it was not very plentiful, as iron occurs much more rarely than bronze on the tombs, although Wilkinson has observed important copper mines almost as extensive as the copper country of Sinai: we only, however, possess more exact information concerning the gold mines on the borders of Upper Egypt. Agatharchides mentions them in his Periplus; and Diodorus (iii. 11ff.) gives a minute description of them, from which it is evident that mining in those days was much the same as it was with us about a hundred years ago: we recognise in it the day and night relays, the structure of shafts, the crushing and washing apparatus, and the smelting-place.

(Note: Thus Klemm, Allgem. Cultur-Geschichte, v. 304.)

There are the gold mines of Nubia, the name of which signifies the gold country, for NOYB is the old Egyptian name for gold. From the time of Sethoshi I, the father of Sesostris , we still possess the plan of a gold mine, which Birch ( Upon a historical tablet of Rameses II of the XIX dynasty, relating to the gold mines of Aethiopia ) has first of all correctly determined. Moreover, on monuments of all ages frequent mention is made of other metals (silver, iron, lead), as of precious stones, with which e.g., harps were ornamented; the diamond can also be traced. In the Papyrus Prisse, which Chabas has worked up under the title Le plus ancien livre du monde, Phtha-hotep, the author of this moral tractate, iv. 14, says: "Esteem my good word more highly than the (green) emerald, which is found by slaves under the pebbles."

(Note: According to a contribution from Prof. Lauth of Munich.)

The emerald-hills near Berenice produced the emerald.

But if the scene of the book of Job is to be sought in Idumaea proper (Gebal) or in Hauran, there were certainly mines that were nearer than the Egyptian. In Phunon ( Phinon ), between Petra and Zoar, there were pits from which copper ( χαλκοῦ μέταλλα , aeris metalla ) was obtained even to the time of Moses, as may be inferred from the fact of Moses having erected the brazen serpent there (Num 21:9., comp. 33:42f.), and whither, during the persecutions of the Christians in the time of the emperors, many witnesses for the faith were banished, that they might fall victims to the destructive labour of pit life (Athanasius extravagantly says: ἔνθα καὶ φονεῦς καταδικαζόμενος ὀλίγας ἡμέρας μόγις δύναται ζῆσαι ).

(Note: Vid., Genesis , S. 512; Ritter, Erdkunde , xiv. 125-127; as also my Kirchliches Chronikon des peträischen Arabiens in the Luth. Zeitschr. 1840, S. 133.)

But Edrîsi also knew of gold and silver mines in the mountains of Edom, the 'Gebel esh-Sherâ (Arab. 'l -šrât ), i.e., חר שׂעיר . According to the Onomasticon , דּי זהב , Deu 1:1 (lxx καταχρύσεα ), indicates such gold mines in Arabia Petraea; and Jerome (under Cata ta chrysea )

(Note: Opp. ed. Vallarsi, iii. 183. The text of Eusebius is to be amended according to that of Jerome; vid., Ugolini, Thes . vol. v. col. cxix.f. What Ritter says, Erdkunde , xiv. 127, is disfigured by mischievous mistakes.)

observes on that passage: sed et metallo aeris Phaeno, quod nostro tempore corruit, montes venarum auri plenos olim fuisse vicinos existimant . Eupolemus' account (in Euseb. praep. ix. 30) of an island Aurfee', rich in gold, in the Red Sea, does not belong here; for by the red sea, ἐρὺ¸ρὰ θάλασσα ,

(Note: On the meaning of this appellation, vid., Genesis , S. 630.)

it is not the Arabian Gulf that is meant; and the reference of the name of the range of hills Telûl ed-dhahab in ancient Gilead to gold mines rests only on hearsay up to the present time. But it is all the more worthy of mention that traces of former copper mines are still found on the Lebanon (vid., Knobel on Deu 8:9); that Edrîsi (Syria, ed. Rosenm. p. 12) was acquainted with the existence of a rich iron mine near Beirut; and that, even in the present day, the Jews who dwell in Deir el-kamar, on the Lebanon, work the iron on leases, and especially forge horse-shoes from it, which are sent all over Palestine.

(Note: Schwarz, Das h. Land (1852), S. 323. The Egyptian monuments mention a district by the name of Asj , which paid native iron as tribute; vid., Brugsch, Geogr. der Nachbarländer Aegyptens, S. 52.)

The poet of the book of Job might therefore have learned mining in its diversified modes of operation from his own observation, both in the kingdom of Egypt, which he had doubtless visited, and also in Arabia Petraea and in the Lebanon districts, so as to be able to put a description of them into the mouth of his hero. It is unnecessary, with Stickel, to give the preference to the mining of Arabia proper, where iron and lead are still obtained, and where, according to ancient testimony, even gold is said to have been worked at one time. "Since he places his hero in the country east of Jordan, the poet may in Job 28:2 have thought chiefly of the mines of the Iron mountain ( τὸ σιδηροῦν καλοῦμενον ὄρος , Jos. Bell . iv. 8, 2), which is also called the 'cross mountain,' el -mi‛râd , because it runs from west to east, while the Gebel 'Aglûn stretches from north to south. It lies between the gorges of the Wâdî Zerkâ and Wâdî 'Arabûn , begins at the mouths of the two Wâdîs in the Ghôr , and ends in the east with a precipitous descent towards the town of Gerash , which from its height, and being seen from afar, is called the Negde ( נגדּח ). The ancient worked-out iron mines lie on the south declivity of the mountain south-west of the village of Burmâ , and about six miles from the level bed of the Wâdî Zerkâ . The material is a brittle, red, brown, and violet sandstone, which has a strong addition of iron. It also contains here and there a large number of small shells, where it is then considerably harder. Of these ancient mines, some which were known in Syria under the name of the 'rose mines,' ma‛âdin el -ward , were worked by Ibrahim Pasha from 1835 till 1839; but when, in 1840, Syria reverted to Turkey, this mining, which had been carried on with great success, because there was an abundance of wood for the smelting furnaces, ceased. A large forest, without a proprietor, covers the back and the whole north side of this mountain down to the bed of the Wâdî 'Arabûn; and as no tree has been cut down in it for centuries, the thicket, with the fallen and decaying stems, gives one an idea of a primeval forest. We passed through the forest from Kefrengi to Burmâ in June 1860. Except North Gilead, in which the Iron mountain is situated, no other province of Basan admits of a mine; they are exclusively volcanic, their mountains are slag, lava, and basalt; and probably the last-mentioned kind of stone owes its name to the word Basa'ltis, the secondary form of Basa'ltis (= Basan )."- Wetzst.

Constable: Job 22:1--27:23

D. The Third cycle of Speeches between Job and His Three Friends chs. 22-27

In round one of the debate Job's friends probed his intellect, and in round two they probed his conscience. In round three they probed specific issues.

We could summarize the criticisms of Job's three companions in their speeches as follows.

Cycle	Accusation against Job
First	"You are a sinner and need to repent."
Second	"You are wicked and God is punishing you."
Third	"You have committed these specific sins."

Constable: Job 26:1--27:23

4. Job's third reply to Bildad chs. 26-27

Job's long speech here contrasts strikingly with Bildad's short preceding speech (ch. 25).

In the first of these two chapters Job addressed his remarks to Bildad's most recent comments. In the second he broadened his view to include all three of his companions. The "you" in 26:2-4 is singular in Hebrew, but the "you" in 27:5 is plural.

Constable: Job 27:1-23

Job's denial of his friends' wisdom ch. 27

Since 27:1 begins, "Then Job continued . . .," Job may have paused and waited for Zophar to respond. However we have no third speech by him in the text. Evidently Job proceeded to elaborate further on Bildad's "wisdom" but broadened his perspective and addressed all three friends. "You" in 27:5, 11, and 12 is plural in the Hebrew text.

Job began by affirming his innocence (27:1-6). For the first time he took an oath that his words were true. "As God lives" means that what he was saying was as certain as God's existence.

In a similar spirit Job wished that his enemies would suffer the fate of the wicked (27:7-23).¹⁰⁹ In so saying Job was claiming that he was on the side of the righteous, and all who were against him were wicked.

"Imprecatory rhetoric is difficult for Westerners to understand. But in the Semitic world it is still an honorable rhetorical device. The imprecation had a juridical function and was frequently a hyperbolic (cf. Ps. 109:6-15; 139:7-9) means of dealing with false accusations and oppression. Legally the false accusation and the very crimes committed are called down on the perpetrator's head. Since his counselors had falsely accused Job of being wicked, they deserved to be punished like the wicked."¹¹⁰

Again Job called upon God. His friends never did, as far as the text records.

Some writers have regarded 27:13-23 as Zophar's third speech.¹¹¹ Still this section is consistent with Job's argument in the immediate context (27:7-10) and previously (24:18-25).

"In the following strophe Job now begins as Zophar (ch. xx. 29) concluded. He gives back to the friends the doctrine they have fully imparted to him. They have held the lot of the evil-doer before him as a mirror, that he may behold himself in it and be astounded; he holds it before them, that they may perceive how not only his bearing under suffering, but also the form of his affliction, is of a totally different kind."¹¹²

Job asserted that the wicked would experience punishment eventually. Though he believed God was not being just with him, he could not escape the conviction that God must deal justly. It was this antinomy that made Job so uncomfortably anxious to obtain a reply from God. He agreed with his companions that God punishes the wicked. This is what normally happens in life (27:13-23). Nonetheless he disagreed that this is always true in every case.

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 27 (Chapter Introduction)

Overview

Job 27:1, Job protests his sincerity; Job 27:8, The hypocrite is without hope; Job 27:11, The blessings which the wicked have are turned into curses.

Poole: Job 27 (Chapter Introduction)

CHAPTER 27

He will not renounce his integrity, Job 27:1-6 . The character of a hypocrite, and his misery, Job 27:7-10 . The portion and heritage of the wicked, Job 27:11-23 .

When he had waited a while to hear what his friends would reply, and perceived them to be silent. His parable; his grave and weighty, but withal dark and difficult, discourse, such as are oft called parables, as Num 23:7 24:3-15 Psa 49:4 88:2 Pro 26:7 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 27 (Chapter Introduction)

(Job 27:1-6) Job protests his sincerity.

(Job 27:7-10) The hypocrite is without hope.

(Job 27:11-23) The miserable end of the wicked.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 27 (Chapter Introduction)

Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: " Suffer me that I may speak;" and, " O that you would hold your peace!" But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (Job 26:1-14) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter. I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast (Job 27:2-6). II. He expresses the dread he had of that hypocrisy which they charged him with (Job 27:7-10). III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families (Job 27:11-23).

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 27 (Chapter Introduction)

INTRODUCTION TO JOB 27

Though Job's friends were become silent, and dropped the controversy with him, he still continued his discourse in this and the four following chapters; in which he asserts his integrity; illustrates and confirms his former sentiments; gives further proof of his knowledge of things, natural and divine; takes notice of his former state of prosperity, and of his present distresses and afflictions, which came upon him, notwithstanding his piety, humanity, and beneficence, and his freedom from the grosser acts of sin, both with respect to God and men, all which he enlarges upon. In this chapter he gives his word and oath for it, that he would never belie himself, and own that he was an hypocrite, when he was not, but would continue to assert his integrity, and the righteousness of his cause, as long as he lived, Job 27:1; for to be an hypocrite, and to attempt to conceal his hypocrisy, would be of no advantage to him, either in life, or in death, Job 27:7; and was this his character and case, upon their principles, he could expect no other than to be a miserable man, as wicked men are, who have their blessings turned into curses, or taken away from them, and they removed out of the world in the most awful and terrible manner, and under manifest tokens of the wrath and displeasure of God, Job 27:11.