12 Behold, all ye yourselves have seen it; Why then are ye become altogether vain?
How forcible are words of uprightness! But your reproof, what doth it reprove? Do ye think to reprove words, Seeing that the speeches of one that is desperate are as wind? Yea, ye would cast `lots' upon the fatherless, And make merchandise of your friend. Now therefore be pleased to look upon me; For surely I shall not lie to your face. Return, I pray you, let there be no injustice; Yea, return again, my cause is righteous.
But ye are forgers of lies; Ye are all physicians of no value. Oh that ye would altogether hold your peace! And it would be your wisdom. Hear now my reasoning, And hearken to the pleadings of my lips. Will ye speak unrighteously for God, And talk deceitfully for him? Will ye show partiality to him? Will ye contend for God? Is it good that he should search you out? Or as one deceiveth a man, will ye deceive him?
For ye say, Where is the house of the prince? And where is the tent wherein the wicked dwelt? Have ye not asked wayfaring men? And do ye not know their evidences, That the evil man is reserved to the day of calamity? That they are led forth to the day of wrath?
How hast thou helped him that is without power! How hast thou saved the arm that hath no strength! How hast thou counselled him that hath no wisdom, And plentifully declared sound knowledge! To whom hast thou uttered words? And whose spirit came forth from thee?
For all this I laid to my heart, even to explore all this: that the righteous, and the wise, and their works, are in the hand of God; whether it be love or hatred, man knoweth it not; all is before them. All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; `and' he that sweareth, as he that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all: yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that `they go' to the dead.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 27
Commentary on Job 27 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 27
Job 27:1-23.
It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds.
1. parable—applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Ps 49:4).
continued—proceeded to put forth; implying elevation of discourse.
2. (1Sa 20:3).
taken away … judgment—words unconsciously foreshadowing Jesus Christ (Isa 53:8; Ac 8:33). God will not give Job his right, by declaring his innocence.
vexed—Hebrew, "made bitter" (Ru 1:20).
3. Implying Job's knowledge of the fact that the living soul was breathed into man by God (Ge 2:7). "All the while." But Maurer, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.
4. (Job 6:28, 30). The "deceit" would be if he were to admit guilt against the witness of his conscience.
5. justify you—approve of your views.
mine integrity—which you deny, on account of my misfortunes.
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].
7. Let … be—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.
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."
taketh away—literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21; Ps 104:29; Da 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."
9. (Ps 66:18).
10. Alluding to Job 22:26.
always call—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; 20:5; Ps 62:8).
11-23. These words are contrary to Job's previous sentiments (see on Job 21:22-33; Job 24:22-25). Job 21:22-33; 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; 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).
by the hand—rather, concerning the hand of God, namely, what God does in governing men.
with the Almighty—the counsel or principle which regulates God's dealings.
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?
13. (See on Job 27:11).
14. His family only increases to perish by sword or famine (Jer 18:21; Job 5:20, the converse).
15. Those that escape war and famine (Job 27:14) shall be buried by the deadly plague—"death" (Job 18:13; Jer 15:2; Re 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.
his—rather, "their widows." Transitions from singular to plural are frequent. Polygamy is not implied.
16. dust … clay—images of multitudes (Zec 9:3). Many changes of raiment are a chief constituent of wealth in the East.
17. Introverted parallelism. (See Introduction). Of the four clauses in the two verses, one answers to four, two to three (so Mt 7:6).
18. (Job 8:14; 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.
booth—a bough-formed hut which the guard of a vineyard raises for temporary shelter (Isa 1:8).
19. gathered—buried honorably (Ge 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.
20. (Job 18:11; 22:11, 21). Like a sudden violent flood (Isa 8:7, 8; Jer 47:2): conversely (Ps 32:6).
21. (Job 21:18; 15:2; Ps 58:9).
22. cast—namely, thunderbolts (Job 6:4; 7:20; 16:13; Ps 7:12, 13).
23. clap … hands—for joy at his downfall (La 2:15; Na 3:19).
hiss—deride (Jer 25:9). Job alludes to Bildad's words (Job 18:18).