Bible Commentaries
Job 27

Verses 1-40

(See the Job Book Comments for Introductory content and general conclusions and observations).

VIII

JOB’S RESTATEMENT OF HIS CASE

Job 27-31.

INTRODUCTION: A PBELIMINARY INTERVIEW WITH THE HIGHER CRITICS
The radical wing of the higher critics say,

1. That all that part of this statement from Job 27:8 to the end of Job 28 is not the words of Job, i.e., when you read to Job 27:7 you should skip to Job 29:1 where Job resumes.

2. That Job 27:8-23 is the missing third speech of Zophar, here misplaced.

3. That Job 28 is a choral interlude by the author of the book.

The reasons for these contentions, they say, are that Job 27:8-23 is wholly at war with Job’s previous and subsequent statements concerning the wicked and that a third speech from Zophar is needed to complete the symmetry of the debate. They further say that Job 28 does not fit into Job’s line of thought nor into the arguments of the three friends, and that interludes by the author recited by the choir are customary in dramas.

The mediating critics say that there is a real difficulty here in applying Job 27:8-23 to Job, but that it may be explained by assuming that in a calm restatement of the case Job is led to see that he had, in the heat of the discussion, gone somewhat too far in his statement concerning the wicked and takes this opportunity of modifying former expressions. Dr. Sampey’s explanation in his syllabus is this: Job 27 and Job 28 are difficult to understand, because Job seems to take issue with his own position concerning the fate of the wicked. Possibly he began to see that, in the heat of argument, he had placed too much stress on the prosperity of the wicked.

Dr. Tanner’s statement is much better. He says:

There seems no ground to question the integrity of the book. The portions refused by some – part of Job’s restatement and the whole of Elihu’s discourse – are thoroughly homogeneous and essential to the unity of the book.

The author’s reply to these contentions is as follows:

1. That Zophar made no third speech because he had nothing more to say. Even Bildad in his third speech petered out with a repetition of a platitude. In a word) the whole prosecution broke down when Eliphaz in his last speech left the safety of generalities and came down to specifications and proofs of Job’s guilt.

2. There is not a particle of historical proof or probability that a copyist left out the usual heading introducing a speaker and mixed up Zophar’s speech with Job’s.

3. Fairly interpreted, the section (Job 27:8-23) harmonizes completely with Job’s previous contentions, neither retracts nor modifies them, and is essential to the completeness of his restatement of the case. He has denied that in this life even and exact justice is meted out to the wicked; he has not denied the ultimate justice of God in dealing with the wicked. The great emphasis in this section, which really extends from Job 27:7 to the end of the chapter, is placed on the outcome of the wicked, "When God taketh away his soul," as in our Lord’s parable of the rich fool. Then though he prospered in life (Job 27:9), "He openeth his eyes and he is not," like our Lord’s other parable, the rich man who in hell lifted up his eyes, being in torment (Luke 16). Then, "he would fain flee out of God’s hand" (Job 27:22) and then the lost spirits of men who preceded him "shall clap their hands and hiss" (Job 27:23) as the lost souls greeted the King of Babylon on his entrance into Sheol (Isaiah 14:9-10; Isaiah 14:15-16).

Job 28 also is an essential part of Job’s restatement harmonizing perfectly with all his other contentions, namely, that God’s government of the universe is beyond the comprehension of man. It is this very hiding of wisdom that constituted his problem. He is willing enough to fear God and depart from evil, but wants to understand why the undeserved afflictions of the righteous, and the undeserved prosperity of the wicked in time.

The idea of Job 28 being a choral interlude by the author of the book (see Watson in "Expositor’s Bible") is sheer fancy without a particle of proof and wholly against all probability. While the book is a drama it is not a drama for the stage. The author of the book nowhere allows even his shadow to fall on a single page. In succeeding acts and scenes God, the devil, and man, each speaks for himself, without the artificial mechanism and connections of stage accessories.

Job takes an oath in restating his case which relates to his integrity (Job 27:1-6). The items of this oath are (1) the oath itself in due and ancient form, (2) that his lips should speak righteousness, (3) that he would not justify them (the three friends), (4) that he would hold his integrity till death, (5) that he would hold to his righteousness and would maintain a clear conscience as long as he lived. Then follows Job’s imprecation, thus:

Let mine enemy be as the wicked, And let him that riseth up against me be as the unrighteous. For what is the hope of the godless, though he get him gain, When God taketh away his soul? – Job 27:7-8.

Then comes his description of the portion of the wicked after death (Job 27:9-23) : God will not hear his cry when trouble comes and I tell you the whole truth just as you ought to know it already. Now this is the portion of the wicked: His children are for the sword, his silver and raiment are for the just and innocent, his house shall not endure, his death shall be as other people and his destiny will be eternally fixed.

In Job 28:1-11 he shows that man’s reason is superior to the instincts of the lower animals, since by skill and labor in mining and refining he can discover, possess, and utilize the hidden ores and precious stones, the way to which no fowl and no beast ever knew.

But there is a limitation placed on man for he can never discover nor purchase the higher wisdom of comprehending God’s plan and order of the universe, and of his complex providence, because this wisdom resides not in any place to which he has access, neither in the earth, sea, sky, nor Sheol, and he neither knows how to price it nor has the means to purchase it (Job 28:12-22). God alone has this wisdom (Job 28:23-27).

The highest wisdom attainable by man comes by God’s revelation: And unto man he said, Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding. – Job 28:28.

All this leaves Job’s case without explanation, but in Job 29-31 we have it, thus:

Job 30 shows what his case was then, as he was derided was watched over by God, when his children were about him, when his prosperity abounded, when he was recognized and honored by all classes of men, when he was helping the needy and when he was sought after for counsel by all men.

Job 30 shows what his case was then, as he was derided by the young whose fathers were beneath the dogs, as he was a byword for the rabble who spat in his face and added insult to injury, as his sufferings became so intense that he could find no rest nor relief for his weary soul and body, as he was a brother to jackals and a companion to ostriches, as his skin was black and his bones burned with heat, as mourning and weeping were the only fitting expressions of his forlorn condition.

Job 31 gives a fine view of his character and conduct. Job’s protests in this chapter are a complete knockout. "He protests that he is innocent of impure thoughts (Job 31:1-4) ; of false seeming (Job 31:5-8); of adultery (Job 31:9-12); of injustice toward dependents (Job 31:13-15); of hardness toward the poor and needy (Job 31:16-23); of covetousness (Job 31:24-25); of idolatry (Job 31:26-28); of malevolence (Job 31:29-30); of want of hospitality (Job 31:31-32); of hiding his transgressions (Job 31:33-34); and of injustice as a land-lord (Job 31:38-40)."– Rawlinson in "Pulpit Commentary." It will be observed:

1. That this chapter answers in detail every specification of Eliphaz in his last speech (Job 22:5-20).

2. That Job correctly recognized both the intelligence and malice and irresistible power of the successive blows dealt against him and was not deceived by the human and natural agencies employed. But failing to see that since man fell this world is accursed and that the devil is its prince, he was shut up to the conviction that the Almighty was his adversary. If Adam in Paradise and before the fall had fallen upon Job’s experience, the argument of Job, applied to such a case, would be conclusive in fixing all the responsibility on God. No human philosophy, leaving out the fall of man and the kingdom of Satan, can explain the ills of life in harmony with divine justice, goodness, and mercy.

Job’s extraordinary experience leads him, step by step, to suggest all the needs of future revelations and thus to reveal the real object of the book. His affliction led him to feel:

1. The need of a revelation of a book which would clearly set forth God’s law and man’s duties.

2. The need of a revelation of man’s state after death.

3. The need of a revelation of man’s resurrection.

4. The need of a revelation of a future and final judgment.

5. The need of a revelation of the Father in an incarnation, visible, palpable, audible, approachable, and human.

6. The need of one to act as a daysman, mediator, umpire, between God and man.

7. The need of one to act as redeemer for man from the power of sin and Satan and as an advocate with God in heaven.

8. The need of a revelation of an interpreter abiding on earth as man’s advocate.

This is the great object of this first book of the Bible) to show the need of all its other books, until the Coming One should become "The Burning Desire of All the Nations."

That object being granted, the chronological place of this book in the Bible is that it is the first book of the Bible written.

QUESTIONS

1. What Bays the radical wing of the higher critics about this section?

2. What say the mediating critics of this section, and what the explanations by Sampey and Tanner, respectively?

3. What the author’s reply to these contentions?

4. What was Job’s oath in restating his case?

5. What was Job’s imprecation?

6. What his description of the portion of the wicked after death?

7. How does he show that man’s reason is superior to the instincts of the lower animals?

8. What limitation placed on man, and what Job’s philosophy of it?

9. With whom resides wisdom and how is this fact set forth?

10. What the highest wisdom attainable by man?

11. What is implied in all this?

12. What was his case in the past?

13. What was his case then?

14. What his character?

15. What does Jobs extraordinary experience lead him to feel the need of?

16. That object being granted, where is the chronological place of this book in the Bible.