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65 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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PriorChapter = 'Job 26';
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Title = 'The Book of Job';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Chapter27" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 27
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<p id="Job27_1"><a onclick="return mV('Job',27,'1-23');">Job 27:1-23</a>.
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<p>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.
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<p><b>1. parable</b>—applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (<a onclick="return mV('Psa',49,4);">Psa 49:4</a>).
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<br><br><b>continued</b>—proceeded to put forth; implying elevation of discourse.
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<p id="Job27_2"><b>2.</b> (<a onclick="return mV('1Sa',20,3);">1Sa 20:3</a>).
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<br><br><b>taken away...judgment</b>—words unconsciously foreshadowing Jesus Christ (<a onclick="return mV('Isa',53,8);">Isa 53:8</a>; <a onclick="return mV('Act',8,33);">Act 8:33</a>). God will not give Job his right, by declaring his innocence.
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<br><br><b>vexed</b>—<i>Hebrew,</i> "made bitter" (<a onclick="return mV('Rth',1,20);">Rth 1:20</a>).
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<p id="Job27_3"><b>3.</b> Implying Job's knowledge of the fact that the living soul was breathed into man by God (<a onclick="return mV('Gen',2,7);">Gen 2:7</a>). "All the while." But MAURER, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.
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<p id="Job27_4"><b>4.</b> (<a onclick="return mV('Job',6,28);">Job 6:28</a>, <a onclick="return mV('Job',6,30);">30</a>). The "deceit" would be if he were to admit guilt against the witness of his conscience.
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<p id="Job27_5"><b>5. justify you</b>—approve of your views.
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<br><br><b>mine integrity</b>—which you deny, on account of my misfortunes.
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<p id="Job27_6"><b>6.</b> 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].
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<p id="Job27_7"><b>7. Let...be</b>—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.
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<p id="Job27_8"><b>8.</b> "What hope hath the hypocrite, notwithstanding all his gains, when?" etc. "Gained" is antithetic to "taketh away." UMBREIT'S translation is an unmeaning tautology. "When God cuts off, when He <i>taketh away</i> his life."
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<br><br><b>taketh away</b>—literally, "draws out" the soul from the body, which is, as it were, its scabbard (<a onclick="return mV('Job',4,21);">Job 4:21</a>; <a onclick="return mV('Psa',104,29);">Psa 104:29</a>; <a onclick="return mV('Dan',7,15);">Dan 7:15</a>). Job says that he admits what Bildad said (<a onclick="return mV('Job',8,13);">Job 8:13</a>) and Zophar (<a onclick="return mV('Job',20,5);">Job 20:5</a>). But he says the very fact of his still calling upon God (<a onclick="return mV('Job',27,10);">Job 27:10</a>) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."
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<p id="Job27_9"><b>9.</b> (<a onclick="return mV('Psa',66,18);">Psa 66:18</a>).
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<p id="Job27_10"><b>10.</b> Alluding to <a onclick="return mV('Job',22,26);">Job 22:26</a>.
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<br><br><b>always call</b>—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" (<a onclick="return mV('Job',19,25);">Job 19:25</a>; <a onclick="return mV('Job',20,5);">20:5</a>; <a onclick="return mV('Psa',62,8);">Psa 62:8</a>).
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<p id="Job27_11"><b>11-23.</b> These words are contrary to Job's previous sentiments (see notes on <a onclick="return mV('Job',21,'22-33');">Job 21:22-33</a>; <a onclick="return mV('Job',24,'22-25');">24:22-25</a>). 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 (<a onclick="return mV('Job',21,'17-21');">Job 21:17-21</a>; <a onclick="return mV('Job',24,'18-21');">24:18-21</a>). 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 <i>often</i> dying, as he said, in prosperity, he does not mean to deny that the wicked are <i>in the main</i> dealt with according to right, and that God herein vindicates His moral government <i>even here.</i> Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing <a onclick="return mV('Job',27,13);">Job 27:13</a> ("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 <i>me.</i> For (<a onclick="return mV('Job',28,'1-28');">Job 28:1-28</a>) 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 (<a onclick="return mV('Job',28,28);">Job 28:28</a>).
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<br><br><b>by the hand</b>—rather, <i>concerning</i> the hand of God, namely, what God does in governing men.
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<br><br><b>with the Almighty</b>—the counsel or principle which regulates God's dealings.
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<p id="Job27_12"><b>12.</b> "Ye yourselves see" that the wicked <i>often</i> are afflicted (though often the reverse, <a onclick="return mV('Job',21,33);">Job 21:33</a>). But do you "vainly" make this an argument to prove from my afflictions that I am wicked?
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<p id="Job27_13"><b>13.</b> (See on JFB for <a href="./Comm/jfb/Job/Job027.html#Job27_11">Job 27:11</a>).
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<p id="Job27_14"><b>14.</b> His family only increases to perish by sword or famine (<a onclick="return mV('Jer',18,21);">Jer 18:21</a>; <a onclick="return mV('Job',5,20);">Job 5:20</a>, the converse).
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<p id="Job27_15"><b>15.</b> Those that escape war and famine (<a onclick="return mV('Job',27,14);">Job 27:14</a>) shall be buried by <i>the deadly plague</i>—"death" (<a onclick="return mV('Job',18,13);">Job 18:13</a>; <a onclick="return mV('Jer',15,2);">Jer 15:2</a>; <a onclick="return mV('Rev',6,8);">Rev 6:8</a>). The plague of the Middle Ages was called "the black death." <i>Buried by</i> 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.
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<br><br><b>his</b>—rather, "<i>their</i> widows." Transitions from <i>singular</i> to <i>plural</i> are frequent. Polygamy is not implied.
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<p id="Job27_16"><b>16. dust...clay</b>—images of multitudes (<a onclick="return mV('Zec',9,3);">Zec 9:3</a>). Many changes of raiment are a chief constituent of wealth in the East.
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<p id="Job27_17"><b>17.</b> Introverted parallelism. (See JFB for <a href="./Comm/jfb/Job/Job000.html"><i>Introduction</i></a>). Of the four clauses in the two verses, one answers to four, two to three (so <a onclick="return mV('Mat',7,6);">Mat 7:6</a>).
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<p id="Job27_18"><b>18.</b> (<a onclick="return mV('Job',8,14);">Job 8:14</a>; <a onclick="return mV('Job',4,19);">4:19</a>). The transition is natural from "raiment" (<a onclick="return mV('Job',27,16);">Job 27:16</a>) to the "house" of the "moth" in it, and of it, when in its larva state. The <i>moth worm's house</i> is broken whenever the "raiment" is shaken out, so frail is it.
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<br><br><b>booth</b>—a bough-formed hut which the guard of a vineyard raises for temporary shelter (<a onclick="return mV('Isa',1,8);">Isa 1:8</a>).
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<p id="Job27_19"><b>19. gathered</b>—buried honorably (<a onclick="return mV('Gen',25,8);">Gen 25:8</a>; <a onclick="return mV('2Ki',22,20);">2Ki 22:20</a>). But UMBREIT, agreeably to <a onclick="return mV('Job',27,18);">Job 27:18</a>, which describes <i>the short continuance of the sinner's prosperity,</i> "He layeth himself rich in his bed, <i>and nothing is robbed from him,</i> he openeth his eyes, and <i>nothing more is there.</i>" If <i>English Version</i> be retained, the first clause probably means, rich though he be in <i>dying,</i> he shall not be honored with a <i>funeral;</i> the second, When he opens his eyes <i>in the unseen world,</i> it is only to see <i>his destruction:</i> the <i>Septuagint</i> reads for "not gathered," <i>He does not proceed,</i> that is, goes to his bed no more. So MAURER.
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<p id="Job27_20"><b>20.</b> (<a onclick="return mV('Job',18,11);">Job 18:11</a>; <a onclick="return mV('Job',22,11,21);">22:11, 21</a>). Like a sudden violent flood (<a onclick="return mV('Isa',8,7,8);">Isa 8:7-8</a>; <a onclick="return mV('Jer',47,2);">Jer 47:2</a>): conversely (<a onclick="return mV('Psa',32,6);">Psa 32:6</a>).
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<p id="Job27_21"><b>21.</b> (<a onclick="return mV('Job',21,18);">Job 21:18</a>; <a onclick="return mV('Job',15,2);">15:2</a>; <a onclick="return mV('Psa',58,9);">Psa 58:9</a>).
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<p id="Job27_22"><b>22. cast</b>—namely, thunderbolts (<a onclick="return mV('Job',6,4);">Job 6:4</a>; <a onclick="return mV('Job',7,20);">7:20</a>; <a onclick="return mV('Job',16,13);">16:13</a>; <a onclick="return mV('Psa',7,12,13);">Psa 7:12-13</a>).
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<p id="Job27_23"><b>23. clap...hands</b>—for joy at his downfall (<a onclick="return mV('Lam',2,15);">Lam 2:15</a>; <a onclick="return mV('Nah',3,19);">Nah 3:19</a>).
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<br><br><b>hiss</b>—deride (<a onclick="return mV('Jer',25,9);">Jer 25:9</a>). Job alludes to Bildad's words (<a onclick="return mV('Job',18,18);">Job 18:18</a>).
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