Seventh-day Adventist Bible CommentaryJob 27

Job. This chapter may be divided into three distinct parts. In the first (vs. 1–6), Job maintains his integrity and his determination to remain faithful to the end. In the second (vs. 7–12), he denounces his enemies. In the third (vs. 13–23), he returns to the consideration of God’s treatment of the wicked, and admits their ultimate punishment and destruction. This speech is cast in the form of a series of proverbs he quotes, one following another. Parable. Heb. mashal, used to describe (1) a proverbial statement (1 Sam. 10:12; Eze. 18:2, 3); (2) a byword (Deut. 28:37; 1 Kings 9:7); (3) a prophetic, figurative

discourse (Num. 23:7, 18; (Isa. 14:4; Micah 2:4); (4) a similitude (Eze. 17:2; 20:49); (5) a poem (Num. 21:27–30); (6) short sentences of ethical wisdom (1 Kings 4:32; Prov. 10:1)). This term suggests a new trend in the words of Job. The controversial and emotional is giving way to the well-thought-out expression of deliberate judgment. Note the repetition of the term in Job 29:1.

As God liveth. This is the only place where Job resorts to an oath. Under the solemn circumstances of the occasion, in making his last appeal to his friends, Job thinks it appropriate to preface his remarks with an appeal to God as his witness (see Judges 8:19; Ruth 3:13; 1 Sam. 14:39; 2 Sam. 4:9; 12:5; 1 Kings 2:24; 2 Kings 5:20; 2 Chron. 18:13; Jer. 38:16). Such is Job’s confidence in his own sincerity that he feels free to appeal to the God who, it has appeared, has been treating him as if he were guilty.

Breath. Heb. neshamah, from the root nasham, “to pant.” Spirit. Heb. ruach. A word sometimes synonymous with neshamah but having also other meanings, such as “wind” (see on ch. 26:13), and the animating principle of life (see on Eccl. 3:19).

Wickedness. Job’s friends have tried to extort a confession of guilt from him. Job not only stands firm in the consciousness of his great integrity, but makes a definite commitment as to his future loyalty. Regardless of pressure and tradition, Job is determined to be honest.

Justify you. Job’s friends have stoutly maintained his guilt. In strong language Job refuses to admit the correctness of their position. Some men under duress will admit wrongdoing of which they are not guilty. This Job refused steadfastly to do.

I hold fast. A man may lose property, family, friends, health; but still he may have one unfailing source of consolation—a clear conscience (see Acts 23:1; 24:16; 1 Cor. 4:3, 4; 2 Tim. 1:3; 1 John 3:21).

Enemy. This verse, with its imprecations on Job’s enemies, begins the second section of the chapter.

The hypocrite. Or, “the irreligious one.” See Mark 8:36, 37. This statement agrees with Bildad’s assertion in ch. 8:13, and with Zophar’s in ch. 20:5.

Trouble. Conscious hypocrisy and persistent ungodliness cut a man off from God, frequently making the answer to his prayers for help impossible. Job’s friends have made similar statements, applying them to Job.

Will he always call? The sinner prays only on extraordinary occasions. He does not maintain habits of prayer. He allows his business to break in upon his times for prayer, neglects secret devotion on the slightest pretext, and soon abandons it altogether.

I will teach you. See on v. 13.

Ye yourselves. Job does and not plan to tell his friends anything they have not had the opportunity of knowing.

The portion. Verses 13–23 present a problem in that they are a complete denial of Job’s former position regarding the punishment of the wicked in this life (see chs. 9:22– 24; 21; 24). Various attempts have been made to account for the apparent change of theory by assuming: (1) That this passage is really an address by Zophar. This view is untenable, for to maintain it one must suppose the omission of two verses, one between vs. 10 and 11 introducing Zophar as the speaker and one at the beginning of ch. 28 reintroducing Job. It also requires the alteration of all the pronouns in vs. 11, 12, from the second person plural

to the second person singular, since Zophar would be considered as addressing these words to Job. (2) That Job is endeavoring to retract his former statements spoken rather hastily in the heat of the controversy, and not too well considered. This view has in its favor that it retains Job as the speaker, but has against it the fact that it makes Job teach his friends that which they already believed and had repeatedly affirmed (see v. 12). It further makes him reproach his friends for the folly of not being ignorant of what they had tried to urge upon him with such persistence (see v. 13). (3) That Job is repeating the argument he anticipates his friends will use in reply to his present speech. However, there is nothing to indicate such a purpose, and there is no rebuttal of the argument such as might be expected if Job were calling attention to an anticipated argument. (4) That Job is speaking of the final judgment. This view is ruled out by a careful analysis of the calamities which reveals that all of them are to come in this present life. The death spoken of is the first death, not the second. (5) That Job is here turning the weapons of his friends against them and is calling down upon them the calamities they had declared to be the doom of the wicked. This view seems to fit into the sequence of thought. Job has reaffirmed his innocency (vs. 1– 6). By implication his friends are indicted, for they bring false charges against another. Job threatens them with the same terrors with which they had attempted to intimidate him. He reproaches them for their slowness of perception in not realizing that they have spoken these things against themselves. This view, like the others, is also conjectural, but it seems to require the minimum of adjustments to make it fit into the over-all picture.

Children. Job had lost his children, a loss that was an indication to his friends of his sinfulness. Job himself maintained that the children of the wicked prosper (ch. 21:8, 11).

Those that remain. The survivors will be carried off by pestilence, be buried, and forgotten (see Lev. 26:25; 2 Sam. 24:13; Jer. 14:12; 15:2).

Moth. A symbol of fragility, decay, and weakness. Booth. This refers to huts, or lodges of boughs, set up in vineyards or orchards for temporary occupancy (see Isa. 1:8; Lam. 2:6). They were habitations of the weakest and frailest kind. The wicked lack stability, permanency, and security.

The rich. The phrase may read, “he lieth down rich.” Shall not be gathered. The LXX reads, “shall not add,” that is, the experience will not be repeated. He is not. Or, “it is not.” Either the man awakes to find himself undone or in the hands of murderers, or he awakes to find his treasure gone.

Terrors. Compare Job 18:14; 20:25; Ps. 18:4.

The east wind. Compare Job 1:19; 9:17; 15:2; 38:24; 27:8; 27:26. Coming from the Arabian Desert, the east wind meant heat and drought, as one coming from the west brought rain.

God. This word is supplied. It is reasonable to regard the storm as still the subject, “It [the storm] shall cast itself upon him, and not spare.”

Clap their hands. It is still not clear whether the subject of the sentence is “the east wind,” “God,” or “men.” In any case, the wicked man is the victim of mockery.