King James Version
Job 27
23 verses with commentary
Job Continues: I Will Maintain My Integrity
Moreover Job continued his parable, and said, continued: Heb. added to take up
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Moreover Job continued his parable (וַיֹּסֶף אִיּוֹב שְׂאֵת מְשָׁלוֹ). The verb yasaph (יָסַף) means to add or continue—Job persists in his defense despite his friends' failure to understand. Mashal (מָשָׁל, parable/proverb) indicates elevated discourse, poetic wisdom speech rather than mere conversation. This term appears for Balaam's oracles (Numbers 23:7), marking Job's words as prophetic utterance.
The phrase signals a turning point—Job has endured three cycles of debate with his friends, and now intensifies his self-defense (chapters 27-31). His 'parable' will affirm his integrity while acknowledging God's sovereignty, preparing for the divine speeches in chapters 38-41. The structure mirrors prophetic literature where God's spokesman perseveres in declaring truth despite opposition.
The phrase signals a turning point—Job has endured three cycles of debate with his friends, and now intensifies his self-defense (chapters 27-31). His 'parable' will affirm his integrity while acknowledging God's sovereignty, preparing for the divine speeches in chapters 38-41. The structure mirrors prophetic literature where God's spokesman perseveres in declaring truth despite opposition.
As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; vexed: Heb. made my soul bitter
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Job makes a solemn oath: "As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul." The oath formula "as God liveth" (chai-el, חַי־אֵל) invokes God as witness and enforcer. The verb sur (סוּר, "taken away") means to remove or turn aside. Job claims God has denied him justice (mishpat, מִשְׁפָּט). The verb marar (מָרַר, "vexed") means to embitter. Job's audacity is striking: he swears by the very God he accuses of injustice. From a Reformed perspective, this demonstrates that even wounded faith clings to God—Job has nowhere else to turn. This anticipates Peter's response: "Lord, to whom shall we go?" (John 6:68). Job's oath contains both protest and faith: he protests God's treatment while simultaneously acknowledging God's authority to enforce oaths. This paradox characterizes authentic lament—bringing complaints to God, not abandoning Him because of complaints.
All the while my breath is in me, and the spirit of God is in my nostrils; the spirit: that is, the breath which God gave him
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Job vows: 'All the while my breath is in me, and the spirit of God is in my nostrils; My lips shall not speak wickedness, nor my tongue utter deceit.' This oath of integrity shows Job won't confess false sins to end suffering. Truth matters more than relief from pain.
My lips shall not speak wickedness, nor my tongue utter deceit.
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My lips shall not speak wickedness (אִם־תְּדַבֵּרְנָה שְׂפָתַי עָוְלָה)—the Hebrew avlah (עַוְלָה) denotes injustice, unrighteousness, or moral perversity. Job vows his mouth will not compromise truth. Nor my tongue utter deceit (וּלְשׁוֹנִי אִם־יֶהְגֶּה רְמִיָּה)—remiyyah (רְמִיָּה) means deceit, treachery, or falsehood. The parallel structure emphasizes comprehensive verbal integrity: neither substantive wickedness nor tactical deception.
This oath directly challenges his friends' implicit demand that Job confess unknown sins to satisfy their retribution theology. Job refuses false confession—he will not slander God by attributing imaginary guilt to himself, nor will he abandon truth-telling to gain social peace. This anticipates Jesus's absolute truthfulness even unto death, and James's warning that the tongue is a fire set on hell's course (James 3:6). Verbal integrity reflects spiritual reality.
This oath directly challenges his friends' implicit demand that Job confess unknown sins to satisfy their retribution theology. Job refuses false confession—he will not slander God by attributing imaginary guilt to himself, nor will he abandon truth-telling to gain social peace. This anticipates Jesus's absolute truthfulness even unto death, and James's warning that the tongue is a fire set on hell's course (James 3:6). Verbal integrity reflects spiritual reality.
God forbid that I should justify you: till I die I will not remove mine integrity from me.
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Job vows: 'God forbid that I should justify you: till I die I will not remove mine integrity from me.' The phrase chalilah li (חָלִילָה לִּי, God forbid) is a strong denial—'far be it from me.' The verb tsadaq (צָדַק, justify) means to declare righteous or vindicate. Job refuses to validate his friends' false accusations even to end the argument. The phrase 'till I die I will not remove mine integrity' (ad-egva lo-asir tummati mimmenni, עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי) shows absolute commitment to truth. Job would rather die maintaining innocence than live confessing false guilt.
My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. so long: Heb. from my days
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Job continues: 'My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.' The verb chazaq (חָזַק, hold fast) means to be strong, to seize firmly—the same verb describing Job holding his integrity (2:3). The phrase 'will not let it go' (lo arpennah, לֹא אַרְפֶּנָּה) emphasizes tenacious grip. 'My heart shall not reproach me' (lo-yechareph levavi, לֹא־יֶחֱרַף לְבָבִי) means his conscience remains clear. Job's self-witness aligns with God's testimony (1:8, 2:3), validating that believers may maintain innocence when falsely accused without pride or presumption.
Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.
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Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous (יְהִי כָרָשָׁע אֹיְבִי וּמִתְקוֹמְמִי כְּעַוָּל). This imprecatory statement seems shocking until properly understood—Job isn't cursing his enemies to become wicked, but declaring that only the wicked would be his true enemies. The Hebrew construction equates his enemy (oyeb, אֹיֵב) with the wicked (rasha, רָשָׁע) and the unrighteous (avval, עַוָּל).
Job essentially declares: 'If there is anyone who is truly my enemy, let him prove to be wicked'—meaning that no righteous person has cause to oppose Job, only the wicked. This subtle logic vindicates Job's integrity. The verse connects to imprecatory psalms (Psalm 109, 137) where the righteous call for justice against God's enemies. Reformed theology recognizes these as appeals for divine justice, not personal vengeance—zeal for God's honor and kingdom righteousness, anticipating final judgment when God will vindicate His people and condemn the impenitent.
Job essentially declares: 'If there is anyone who is truly my enemy, let him prove to be wicked'—meaning that no righteous person has cause to oppose Job, only the wicked. This subtle logic vindicates Job's integrity. The verse connects to imprecatory psalms (Psalm 109, 137) where the righteous call for justice against God's enemies. Reformed theology recognizes these as appeals for divine justice, not personal vengeance—zeal for God's honor and kingdom righteousness, anticipating final judgment when God will vindicate His people and condemn the impenitent.
For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
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Job asks rhetorically, "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" The Hebrew chaneph (חָנֵף, "hypocrite") denotes a godless, profane person—one who may maintain religious appearance without genuine faith. The verb batsa' (בָּצַע, "gained") means to cut off or gain profit, often with connotations of unjust gain. Job recognizes that temporal prosperity means nothing at death when God "taketh away his soul" (nesho, נַפְשׁוֹ). This anticipates Jesus' parable of the rich fool (Luke 12:20) and His question, "What shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36). From a Reformed perspective, this demonstrates the futility of profession without possession—mere external religion without regeneration. True hope lies not in accumulated wealth but in a right relationship with God that extends beyond death. Job's question exposes the ultimate bankruptcy of hypocrisy and worldly success apart from genuine faith.
Will God hear his cry when trouble cometh upon him?
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Will God hear his cry when trouble cometh upon him? (הַצַעֲקָתוֹ יִשְׁמַע אֵל כִּי־תָבוֹא עָלָיו צָרָה). The rhetorical question expects a negative answer—the wicked man's cry (tsa'aqah, צְעָקָה, desperate outcry) will not be heard when tsarah (צָרָה, distress/trouble) overtakes him. Job describes the fate of the wicked in contrast to his own persistent prayer despite suffering.
The irony cuts deep: Job himself has been crying to God throughout his ordeal (chapters 3-31), yet feels unheard—now he describes how the wicked will truly go unheard. This anticipates Jesus's teaching that God doesn't hear sinners (John 9:31) and James's warning that prayers can be hindered by wrong motives (James 4:3). Yet Psalm 34:17 promises God hears the righteous when they cry. The text wrestles with theodicy: why does the righteous Job feel unheard while affirming that God won't hear the wicked? This tension resolves only in Christ, who was forsaken (Matthew 27:46) so believers' prayers would be heard.
The irony cuts deep: Job himself has been crying to God throughout his ordeal (chapters 3-31), yet feels unheard—now he describes how the wicked will truly go unheard. This anticipates Jesus's teaching that God doesn't hear sinners (John 9:31) and James's warning that prayers can be hindered by wrong motives (James 4:3). Yet Psalm 34:17 promises God hears the righteous when they cry. The text wrestles with theodicy: why does the righteous Job feel unheard while affirming that God won't hear the wicked? This tension resolves only in Christ, who was forsaken (Matthew 27:46) so believers' prayers would be heard.
Will he delight himself in the Almighty? will he always call upon God?
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Will he delight himself in the Almighty? (עַל־שַׁדַּי יִתְעַנָּג)—the verb ta'anag (תַּעֲנַג) means to take exquisite delight, pleasure, or joy. Shaddai (שַׁדַּי, the Almighty) emphasizes God's self-sufficiency and sovereignty. Job questions whether the wicked finds joy in God Himself apart from blessings received. Will he always call upon God? (יִקְרָא אֱלוֹהַּ בְּכָל־עֵת)—the persistence implied by 'always' (bekol-et, בְּכָל־עֵת, at every time) reveals true faith.
These rhetorical questions probe the heart of genuine piety: Does one love God for who He is, or merely for what He gives? This echoes Satan's original accusation against Job (1:9-11)—does Job fear God 'for nothing'? Job has now become his own test case, maintaining his relationship with God despite loss, thus refuting Satan's charge. True faith delights in God's character and perseveres in prayer not because of favorable circumstances but because God Himself is the soul's treasure (Psalm 73:25-26). This anticipates the NT teaching on joy in God as the essence of eternal life (John 17:3).
These rhetorical questions probe the heart of genuine piety: Does one love God for who He is, or merely for what He gives? This echoes Satan's original accusation against Job (1:9-11)—does Job fear God 'for nothing'? Job has now become his own test case, maintaining his relationship with God despite loss, thus refuting Satan's charge. True faith delights in God's character and perseveres in prayer not because of favorable circumstances but because God Himself is the soul's treasure (Psalm 73:25-26). This anticipates the NT teaching on joy in God as the essence of eternal life (John 17:3).
I will teach you by the hand of God: that which is with the Almighty will I not conceal. by: or, being in the hand, etc
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I will teach you by the hand of God (אוֹרֶה אֶתְכֶם בְּיַד־אֵל)—the phrase beyad-El (בְּיַד־אֵל, by God's hand) indicates authority and instrumentality. Job claims to teach divine truth, positioning himself as God's spokesman against his friends' faulty theology. The verb yarah (יָרָה) means to instruct or direct, the root of Torah.
That which is with the Almighty will I not conceal (אֲשֶׁר עִם־שַׁדַּי לֹא אֲכַחֵד)—Job vows full disclosure of truth about God. The verb kachad (כָּחַד) means to hide or conceal. This combines prophetic authority (teaching by God's hand) with prophetic responsibility (not withholding revealed truth). Job assumes the role his friends claimed—true interpreter of divine ways—but with opposite conclusions. Where they declared that suffering proves sin, Job will declare that the Almighty's ways transcend simplistic retribution. This prefigures Jesus's claim: 'I have not spoken in secret' (Isaiah 48:16; John 18:20) and the apostolic mandate to declare 'the whole counsel of God' (Acts 20:27).
That which is with the Almighty will I not conceal (אֲשֶׁר עִם־שַׁדַּי לֹא אֲכַחֵד)—Job vows full disclosure of truth about God. The verb kachad (כָּחַד) means to hide or conceal. This combines prophetic authority (teaching by God's hand) with prophetic responsibility (not withholding revealed truth). Job assumes the role his friends claimed—true interpreter of divine ways—but with opposite conclusions. Where they declared that suffering proves sin, Job will declare that the Almighty's ways transcend simplistic retribution. This prefigures Jesus's claim: 'I have not spoken in secret' (Isaiah 48:16; John 18:20) and the apostolic mandate to declare 'the whole counsel of God' (Acts 20:27).
Behold, all ye yourselves have seen it; why then are ye thus altogether vain?
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Behold, all ye yourselves have seen it (הֵן־אַתֶּם כֻּלְּכֶם חֲזִיתֶם)—the emphatic 'you yourselves' (attem kullekhem, אַתֶּם כֻּלְּכֶם) stresses that Job's friends have witnessed the same realities he describes. The verb chazah (חָזָה) means to see, perceive, or behold—often used of prophetic vision. Why then are ye thus altogether vain? (וְלָמָּה־זֶּה הֶבֶל תֶּהְבָּלוּ)—hebel (הֶבֶל) means vapor, breath, vanity, or futility (the key word in Ecclesiastes).
Job indicts his friends' interpretation despite shared observation—they've seen that the wicked prosper and the righteous suffer (counter to their retribution theology), yet they persist in 'vain' explanations. The doubled hebel (תֶּהְבָּלוּ, 'become vain') emphasizes complete futility. This challenges the human tendency to force reality into preconceived theological systems rather than submitting our understanding to observed truth. Paul warns against 'vain philosophy' (Colossians 2:8), and Job anticipates this—theology disconnected from reality becomes 'vapor.' Only God's self-revelation (chapters 38-41) can correct human vanity.
Job indicts his friends' interpretation despite shared observation—they've seen that the wicked prosper and the righteous suffer (counter to their retribution theology), yet they persist in 'vain' explanations. The doubled hebel (תֶּהְבָּלוּ, 'become vain') emphasizes complete futility. This challenges the human tendency to force reality into preconceived theological systems rather than submitting our understanding to observed truth. Paul warns against 'vain philosophy' (Colossians 2:8), and Job anticipates this—theology disconnected from reality becomes 'vapor.' Only God's self-revelation (chapters 38-41) can correct human vanity.
This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.
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This is the portion of a wicked man with God (זֶה חֵלֶק־אָדָם רָשָׁע עִם־אֵל)—cheleq (חֵלֶק, portion) refers to one's allotted inheritance or destiny. The wicked man's 'portion with God' is divine judgment. The heritage of oppressors, which they shall receive of the Almighty (וְנַחֲלַת עָרִיצִים מִשַּׁדַּי יִקָּחוּ)—nachalah (נַחֲלָה, heritage/inheritance) parallels 'portion,' emphasizing what the aritsim (עָרִיצִים, oppressors/tyrants) will receive from Shaddai (שַׁדַּי).
Job begins describing the wicked's ultimate fate (verses 13-23), affirming orthodox retribution theology—but with crucial qualification. The wicked do receive judgment, but not necessarily immediately or visibly in this life. This nuances his friends' simplistic formula while maintaining divine justice. The 'portion' and 'heritage' language draws on covenant theology: just as Israel received a land inheritance, the wicked receive judgment as their allotted portion. This prefigures Jesus's warnings about the unrighteous's 'portion' with hypocrites (Matthew 24:51) and the final judgment where each receives according to their deeds.
Job begins describing the wicked's ultimate fate (verses 13-23), affirming orthodox retribution theology—but with crucial qualification. The wicked do receive judgment, but not necessarily immediately or visibly in this life. This nuances his friends' simplistic formula while maintaining divine justice. The 'portion' and 'heritage' language draws on covenant theology: just as Israel received a land inheritance, the wicked receive judgment as their allotted portion. This prefigures Jesus's warnings about the unrighteous's 'portion' with hypocrites (Matthew 24:51) and the final judgment where each receives according to their deeds.
If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread.
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If his children be multiplied, it is for the sword—Job describes the futility of the wicked person's legacy. The Hebrew verb רָבָה (ravah, multiply) ironically inverts the covenant blessing of Genesis 1:28; what should be blessing becomes curse. For the sword (לְמוֹ־חֶרֶב, lemo-cherev) indicates violent death awaits numerous offspring—quantity provides no security. The parallelism intensifies: his offspring shall not be satisfied with bread uses שָׂבַע (sava, be satisfied/filled), the same word used of divine satisfaction (Psalm 17:15). Job argues that wickedness produces generational futility—children inherit hunger, not abundance.
This verse belongs to Job's final speech defending his integrity (chapters 27-31). Having endured his friends' accusations that suffering proves guilt, Job now affirms traditional wisdom about divine justice—but with personal authority. He speaks from experience, having lost his own children suddenly. The irony is devastating: Job describes the wicked's fate while embodying its very pattern. Yet he maintains his innocence, trusting that his children's deaths don't prove divine judgment on him.
This verse belongs to Job's final speech defending his integrity (chapters 27-31). Having endured his friends' accusations that suffering proves guilt, Job now affirms traditional wisdom about divine justice—but with personal authority. He speaks from experience, having lost his own children suddenly. The irony is devastating: Job describes the wicked's fate while embodying its very pattern. Yet he maintains his innocence, trusting that his children's deaths don't prove divine judgment on him.
Those that remain of him shall be buried in death: and his widows shall not weep.
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Those that remain of him shall be buried in death—the Hebrew בַּמָּוֶת יִקָּבֵרוּ (bammavet yiqqaveru) literally means "in death they shall be buried," emphasizing that death itself is their grave—no honorable burial, no memorial. The plague or pestilence personified as "death" consumes survivors. His widows shall not weep reverses normal mourning customs; the Hebrew תִבְכֶּינָה (tivkeynah, shall weep) appears negated, indicating even wives refuse lamentation. Ancient Near Eastern culture considered proper burial and mourning essential for honoring the dead—their absence signified ultimate disgrace.
Job describes complete social breakdown: the wicked man's death is so shameful that even widows—who depended on him and should mourn most—refuse tears. Either they're glad he's gone (suggesting his wickedness), or they're too devastated to mourn (suggesting plague killed them too). The verse depicts the erasure of memory and legacy—no honorable burial, no mourning, no continuation.
Job describes complete social breakdown: the wicked man's death is so shameful that even widows—who depended on him and should mourn most—refuse tears. Either they're glad he's gone (suggesting his wickedness), or they're too devastated to mourn (suggesting plague killed them too). The verse depicts the erasure of memory and legacy—no honorable burial, no mourning, no continuation.
Though he heap up silver as the dust, and prepare raiment as the clay;
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Though he heap up silver as the dust—the verb צָבַר (tsavar, heap up/accumulate) suggests massive hoarding, piling wealth like dirt. The comparison to dust (עָפָר, afar) indicates both quantity and ultimately worthlessness—what seems precious becomes common as dust. Prepare raiment as the clay uses כּוּן (kun, prepare/establish) for clothing stacked like clay bricks. Ancient wealth was measured in precious metals and fine garments (Genesis 24:53, Joshua 7:21). Job describes obsessive accumulation—gathering silver in dust-like quantities and garments in clay-like heaps.
The verse captures the futility of materialistic greed. No matter how much the wicked accumulate, they cannot secure their future. The dust and clay imagery hints at mortality—humans are made from dust (Genesis 2:7) and return to it (Genesis 3:19). Hoarding wealth cannot prevent death or secure legacy.
The verse captures the futility of materialistic greed. No matter how much the wicked accumulate, they cannot secure their future. The dust and clay imagery hints at mortality—humans are made from dust (Genesis 2:7) and return to it (Genesis 3:19). Hoarding wealth cannot prevent death or secure legacy.
He may prepare it, but the just shall put it on, and the innocent shall divide the silver.
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He may prepare it, but the just shall put it on—the verb כּוּן (kun, prepare) from v. 16 continues, but now with ironic reversal: the wicked prepares, but צַדִּיק (tsaddiq, the righteous/just) inherits. The righteous "puts on" (לָבַשׁ, lavash) the garments, and the innocent shall divide the silver—נָקִי (naqi, innocent/clean) uses חָלַק (chalaq, divide/apportion) for distributing wealth. This echoes Proverbs 13:22: "the wealth of the sinner is laid up for the just." Divine justice transfers wealth from wicked hoarders to righteous stewards.
Job articulates the theology of retributive justice his friends have wielded against him. The principle is biblical (Proverbs 28:8, Ecclesiastes 2:26), yet Job experiences its opposite—he, the righteous, has lost wealth. This tension drives the book: traditional wisdom says the righteous prosper and wicked suffer, but Job's experience contradicts this. He affirms the principle while living its exception, creating space for God's later revelation about mystery and sovereignty.
Job articulates the theology of retributive justice his friends have wielded against him. The principle is biblical (Proverbs 28:8, Ecclesiastes 2:26), yet Job experiences its opposite—he, the righteous, has lost wealth. This tension drives the book: traditional wisdom says the righteous prosper and wicked suffer, but Job's experience contradicts this. He affirms the principle while living its exception, creating space for God's later revelation about mystery and sovereignty.
He buildeth his house as a moth, and as a booth that the keeper maketh.
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He buildeth his house as a moth—the Hebrew עָשׁ (ash, moth) creates a startling image. The moth's "house" is its cocoon, easily destroyed and temporary. Some translations render this "moth-eaten house," but the point is fragility—elaborate construction with no permanence. As a booth that the keeper maketh uses סֻכָּה (sukkah, temporary shelter), the same word for the temporary dwellings in the Feast of Tabernacles (Leviticus 23:42-43). A watchman's booth (נֹצֵר, notser, keeper/guard) was a flimsy structure in fields or vineyards, abandoned after harvest.
Job employs two images of impermanence: the moth's cocoon and the watchman's temporary hut. Despite the wicked person's investment in building security—house, wealth, legacy—it's fundamentally unstable. This contrasts with the righteous, whose house is built on the rock (Matthew 7:24-27). The imagery anticipates Jesus's teaching about foolish builders.
Job employs two images of impermanence: the moth's cocoon and the watchman's temporary hut. Despite the wicked person's investment in building security—house, wealth, legacy—it's fundamentally unstable. This contrasts with the righteous, whose house is built on the rock (Matthew 7:24-27). The imagery anticipates Jesus's teaching about foolish builders.
The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not.
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The rich man shall lie down, but he shall not be gathered—the verse describes sudden reversal. The verb שָׁכַב (shakhav, lie down) can mean sleeping or dying; here it suggests going to bed wealthy. But he shall not be gathered uses אָסַף (asaf, gather/be gathered), often referring to being gathered to one's ancestors in honorable death (Genesis 25:8, 35:29). The negation suggests either no honorable burial or no gathering of wealth—interpretations differ. He openeth his eyes, and he is not echoes Psalm 37:10, 36—the wicked vanish suddenly. The Hebrew וְאֵינֶנּוּ (ve'eynennu, "and he is not") indicates complete disappearance, like Enoch who "was not, for God took him" (Genesis 5:24), but here it's judgment, not translation.
The dramatic image captures sudden loss: a rich man goes to sleep wealthy but wakes to find everything gone—or worse, dies without warning, unable to enjoy his wealth. This describes Job's own experience: he was prosperous one day, devastated the next. The irony is profound—Job describes the wicked's fate while having experienced it himself.
The dramatic image captures sudden loss: a rich man goes to sleep wealthy but wakes to find everything gone—or worse, dies without warning, unable to enjoy his wealth. This describes Job's own experience: he was prosperous one day, devastated the next. The irony is profound—Job describes the wicked's fate while having experienced it himself.
Terrors take hold on him as waters, a tempest stealeth him away in the night.
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Terrors take hold on him as waters—the noun בַּלָּהוֹת (ballahot, terrors/calamities) with the verb נָשַׂג (nasag, overtake/seize) depicts overwhelming dread. The simile "as waters" (כַּמַּיִם, kamayim) suggests a flood drowning the victim—uncontrollable, inescapable destruction. A tempest stealeth him away in the night uses סוּפָה (sufah, storm/whirlwind) with גָּנַב (ganav, steal away), emphasizing sudden, secret removal. Night (לַיְלָה, laylah) suggests vulnerability and lack of warning—he cannot see the storm coming.
Job concludes his description of the wicked's end with vivid catastrophe imagery: overwhelming terror like drowning, sudden destruction like a nighttime storm. This poetic climax emphasizes divine judgment's inevitability and inescapability. The wicked may accumulate wealth (v. 16-17) and build houses (v. 18), but terror and tempest will ultimately sweep them away. Yet Job himself has experienced this terror—the Satan-sent "great wind" that killed his children (1:19) came suddenly. Job maintains that despite experiencing the wicked's described fate, he remains innocent.
Job concludes his description of the wicked's end with vivid catastrophe imagery: overwhelming terror like drowning, sudden destruction like a nighttime storm. This poetic climax emphasizes divine judgment's inevitability and inescapability. The wicked may accumulate wealth (v. 16-17) and build houses (v. 18), but terror and tempest will ultimately sweep them away. Yet Job himself has experienced this terror—the Satan-sent "great wind" that killed his children (1:19) came suddenly. Job maintains that despite experiencing the wicked's described fate, he remains innocent.
The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place.
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The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. Job describes the wicked person's sudden destruction through vivid meteorological imagery. The east wind (קָדִים, qadim) in Palestine refers to the scorching sirocco that blows from the Arabian desert—hot, dry, and destructive. This wind withers vegetation (Genesis 41:6; Ezekiel 17:10; Hosea 13:15) and represents divine judgment throughout Scripture.
The verb יִשָּׂאֵהוּ (yissa'ehu, "carrieth him away") suggests being lifted and removed with irresistible force—the wicked cannot resist God's judgment any more than a plant can resist the sirocco. And he departeth (וַיֵּלַךְ, vayyelekh) means he goes away or passes on, emphasizing the finality of removal from earthly life and blessing. The wicked disappears like chaff before the wind (Psalm 1:4).
And as a storm hurleth him uses the intensive Piel form of סָעַר (sa'ar), meaning to whirl away violently. Out of his place (מִמְּקֹמוֹ, mimmeqomo) indicates removal from his established position—home, community, and security. This echoes Proverbs 10:25: "As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation." The imagery portrays sudden, violent, complete removal—divine judgment leaves nothing secure.
Job 27 presents an irony: Job himself has experienced the fate he here describes for the wicked. The friends would point this out as proof of Job's guilt. Yet Job maintains his innocence while acknowledging this pattern of divine judgment. The chapter explores the mystery that righteous suffering temporarily resembles the wicked's judgment, yet God ultimately distinguishes between them. This prefigures Christ's experience—suffering the fate of the wicked (Isaiah 53:12) while remaining perfectly righteous.
The verb יִשָּׂאֵהוּ (yissa'ehu, "carrieth him away") suggests being lifted and removed with irresistible force—the wicked cannot resist God's judgment any more than a plant can resist the sirocco. And he departeth (וַיֵּלַךְ, vayyelekh) means he goes away or passes on, emphasizing the finality of removal from earthly life and blessing. The wicked disappears like chaff before the wind (Psalm 1:4).
And as a storm hurleth him uses the intensive Piel form of סָעַר (sa'ar), meaning to whirl away violently. Out of his place (מִמְּקֹמוֹ, mimmeqomo) indicates removal from his established position—home, community, and security. This echoes Proverbs 10:25: "As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation." The imagery portrays sudden, violent, complete removal—divine judgment leaves nothing secure.
Job 27 presents an irony: Job himself has experienced the fate he here describes for the wicked. The friends would point this out as proof of Job's guilt. Yet Job maintains his innocence while acknowledging this pattern of divine judgment. The chapter explores the mystery that righteous suffering temporarily resembles the wicked's judgment, yet God ultimately distinguishes between them. This prefigures Christ's experience—suffering the fate of the wicked (Isaiah 53:12) while remaining perfectly righteous.
For God shall cast upon him, and not spare: he would fain flee out of his hand. he: Heb. in fleeing he would flee
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For God shall cast upon him, and not spare (וְיַשְׁלֵךְ עָלָיו וְלֹא יַחְמֹל, ve-yashlekh alav velo yachmol)—The verb shalak (שָׁלַךְ) means "to hurl, throw violently," used of God casting down enemies (Exodus 15:1). The phrase "not spare" uses chamal (חָמַל), meaning to pity or have compassion. Job describes divine wrath as relentless missiles against the wicked. The phrase he would fain flee out of his hand (בָּרוֹחַ יִבְרַח מִיָּדוֹ) uses barach (בָּרַח, "flee") doubled for intensity. The wicked desperately tries escaping God's hand (yad, power), but futilely.
This echoes Amos 5:19: "As if a man did flee from a lion, and a bear met him." There is no escape from divine judgment. Hebrews 10:31 warns, "It is a fearful thing to fall into the hands of the living God." Job's theodicy argues the wicked cannot ultimately prosper—God's justice, though delayed, is certain. This anticipates Romans 2:5, storing up wrath against the day of wrath.
This echoes Amos 5:19: "As if a man did flee from a lion, and a bear met him." There is no escape from divine judgment. Hebrews 10:31 warns, "It is a fearful thing to fall into the hands of the living God." Job's theodicy argues the wicked cannot ultimately prosper—God's justice, though delayed, is certain. This anticipates Romans 2:5, storing up wrath against the day of wrath.
Men shall clap their hands at him, and shall hiss him out of his place.
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Men shall clap their hands at him (יִשְׂפְּקוּ־עָלָיו כַפּוֹ, yispeku-alav kappo)—The verb saphaq (שָׂפַק) means "to clap" or "strike together," expressing scornful derision. Clapping can signify joy (Psalm 47:1) or mockery (Lamentations 2:15, Nahum 3:19). Here it's contempt. The phrase shall hiss him out of his place (וְיִשְׁרֹק עָלָיו מִמְּקֹמוֹ) uses sharaq (שָׁרַק, "to hiss, whistle"), expressing astonishment or scorn. The wicked will be expelled from their place (maqom, position, dwelling) with public derision.
This is the reversal motif: the proud will be humbled, the exalted brought low (Luke 1:52). Public shame awaits those who defied God. This finds ultimate expression in Revelation 18:20—"Rejoice over her, thou heaven... for God hath avenged you on her." The gospel's scandal is that Christ bore this mockery (Matthew 27:39-44, clapping, wagging heads) so believers escape final shame. We exchange places: His shame becomes ours temporarily; His glory becomes ours eternally.
This is the reversal motif: the proud will be humbled, the exalted brought low (Luke 1:52). Public shame awaits those who defied God. This finds ultimate expression in Revelation 18:20—"Rejoice over her, thou heaven... for God hath avenged you on her." The gospel's scandal is that Christ bore this mockery (Matthew 27:39-44, clapping, wagging heads) so believers escape final shame. We exchange places: His shame becomes ours temporarily; His glory becomes ours eternally.