Job 27 commentary

JOB 27 COMME TARY
EDITED BY GLE PEASE
Job’s Final Word to His Friends
1 And Job continued his discourse:
BAR ES, "Job continued - Margin, as in Hebrew “added to take up.” Probably he
had paused for Zophar to reply, but since he said nothing he now resumed his argument.
His parable - A parable properly denotes a comparison of one thing with another, or
a fable or allegorical representation from which moral instruction is derived. It was a
favorite mode of conveying truth in the East, and indeed is found in all countries; see the
notes at Mat_13:3. It is evident, however, that Job did not deliver his sentiments in this
manner; and the word rendered “parable” here (‫משׁל‬ mâshâl) means, as it often does, a
sententious discourse or argument. The word is used in the Scriptures to denote a
parable, properly so called; then a sententious saying; an apothegm; a proverb; or a
poem or song; see the notes at Isa_14:4. It is rendered here by the Vulgate, parabolam;
by the Septuagint, προοιµίሩ prooimiō - “Job spake by preface;” Luther, fuhr fort - Job
continued; Noyes, discourse; Good, high argument. The meaning is, that Job continued
his discourse; but there is in the word a reference to the kind of discourse which he
employed, as being sententious and apothegmatical.
CLARKE, "Continued his parable - After having delivered the preceding
discourse, Job appears to have paused to see if any of his friends chose to make any
reply; but finding them all silent, he resumed his discourse, which is here called ‫משלו‬
meshalo, his parable, his authoritative weighty discourse; from ‫משל‬ mashal, to exercise
rule, authority, dominion, or power - Parkhurst. And it must be granted that in this
speech he assumes great boldness, exhibits his own unsullied character, and treats his
friends with little ceremony.
GILL, "Moreover Job continued his parable,.... Having finished his discourse
concerning the worlds and ways of God, and the display of his majesty, power, and glory,
in them, he pauses awhile, waiting for Zophar, whose turn was next to rise up, and make
a reply to him; but neither he, nor any of his friends, reassumed the debate, but kept a
profound silence, and chose not to carry on the dispute any further with him; either

concluding him to be an obstinate man, not open to conviction, and on whom no
impressions could be made, and that it was all lost time and labour to use any argument
with him; or else being convicted in their minds that he was in the right, and they in the
wrong, though they did not choose to own it; and especially being surprised with what
he had last said concerning God and his works, whereby they perceived he had great
knowledge of divine things, and could not be the man they had suspected him to be from
his afflictions: however, though they are silent, Job was not, "he added to take or lift up
his parable" (a), as the words may be rendered; or his oration, as Mr. Broughton, his
discourse; which, because it consisted of choice and principal things, which command
regard and attention, of wise, grave, serious, and sententious sayings, and some of them
such as not easy to be understood, being delivered in similes and figurative expressions,
as particularly in the following chapter, it is called his parable; what are called parables
being proverbial phrases, dark sayings, allegorical or metaphorical expressions, and the
like; and which way of speaking Job is here said to take, "and lift up", which is an eastern
phraseology, as appears from Balaam's use of it, Num_23:7; and may signify, that he
delivered the following oration with great freedom, boldness, and confidence, and with a
high tone and loud voice; to all which he might be induced by observing, through the
silence of his friends, that he had got the advantage of them, and had carried his point,
and had brought them to conviction or confusion, or however to silence, which gave him
heart and spirit to proceed on with his oration, which he added to his former discourse:
HE RY, "Job's discourse here is called a parable (mashal), the title of Solomon's
proverbs, because it was grave and weighty, and very instructive, and he spoke as one
having authority. It comes from a word that signifies to rule, or have dominion; and
some think it intimates that Job now triumphed over his opponents, and spoke as one
that had baffled them. We say of an excellent preacher that he knows how dominari in
concionibus - to command his hearers. Job did so here. A long strife there had been
between Job and his friends; they seemed disposed to have the matter compromised;
and therefore, since an oath for confirmation is an end of strife (Heb_6:16), Job here
backs all he had said in maintenance of his own integrity with a solemn oath, to silence
contradiction, and take the blame entirely upon himself if he prevaricated. Observe,
JAMISO ,"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.
parable — applied in the East to a figurative sententious embodiment of wisdom in
poetic form, a gnome (Psa_49:4).
continued — proceeded to put forth; implying elevation of discourse.
K&D 1-3, "The friends are silent, Job remains master of the discourse, and his
continued speech is introduced as a continued ‫ּו‬‫ל‬ ָ‫שׁ‬ ְ‫מ‬ ‫ת‬ ֵ‫א‬ ְ‫שׂ‬ (after the analogy of the phrase
‫קול‬ ‫,)נשׂא‬ as in Num_23:7 and further on, the oracles of Balaam. ‫ל‬ ָ‫שׁ‬ ָ‫מ‬ is speech of a more
elevated tone and more figurative character; here, as frequently, the unaffected
outgrowth of an elevated solemn mood. The introduction of the ultimatum, as ‫,משׁל‬
reminds one of “the proverb (el-methel) seals it” in the mouth of the Arab, since in
common life it is customary to use a pithy saying as the final proof at the conclusion of a
speech.

Job begins with an asseveration of his truthfulness (i.e., the agreement of his
confession with his consciousness) by the life of God. From this oath, which in the form
bi-hajât allâh has become later on a common formula of assurance, R. Joshua, in his
tractate Sota, infers that Job served God from love to Him, for we only swear by the life
of that which we honour and love; it is more natural to conclude that the God by whom
on the one hand, he believes himself to be so unjustly treated, still appears to him, on the
other hand, to be the highest manifestation of truth. The interjectional clause: living is
God! is equivalent to, as true as God liveth. That which is affirmed is not what
immediately follows: He has set aside my right, and the Almighty has sorely grieved my
soul (Raschi); but ‫משׁפטי‬ ‫הסיר‬ and ‫נפשׁי‬ ‫המר‬ are attributive clauses, by which what is denied
in the form of an oath introduced by ‫ם‬ ִ‫א‬ (as Gen_42:15; 1Sa_14:45; 2Sa_11:11, Ges. §155,
2, f) is contained in Job_27:4; his special reference to the false semblance of an evil-doer
shows that semblance which suffering casts upon him, but which he constantly
repudiates as surely not lying, as that God liveth. Among moderns, Schlottm. (comp.
Ges. §150, 3), like most of the old expositors, translates: so long as my breath is in
me,...my lips shall speak no wrong, so that Job_27:3 and Job_27:4 together contain
what is affirmed. By (1) ‫י‬ ִⅴ indeed sometimes introduces that which shall happen as
affirmed by oath, Jer_22:5; Jer_49:13; but here that which shall not take place is
affirmed, which would be introduced first in a general form by ‫י‬ ִⅴ explic. s. recitativum,
then according to its special negative contents by ‫ם‬ ִ‫,א‬ - a construction which is perhaps
possible according to syntax, but it is nevertheless perplexing; (2) it may perhaps be
thought that “the whole continuance of my breath in me” is conceived as accusative and
adverbial, and is equivalent to, so long as my breath may remain in me (‫עוד‬ ‫,כל‬ as long as
ever, like the Arab. cullama, as often as ever); but the usage of the language does not
favour this explanation, for 2Sa_1:9, ‫בי‬ ‫נפשׁי‬ ‫,כל־עוד‬ signifies my whole soul (my full life) is
still in me; and we have a third instance of this prominently placed ‫כל‬ per hypallagen in
Hos_14:3, ‫עון‬ ‫,כל־תשׂא‬ omnem auferas iniquitatem, Ew. §289, a (comp. Ges. §114, rem.
1). Accordingly, with Ew., Hirz., Hahn, and most modern expositors, we take Job_27:3
as a parenthetical confirmatory clause, by which Job gives the ground of his solemn
affirmation that he is still in possession of his full consciousness, and cannot help feeling
and expressing the contradiction between his lot of suffering, which brand shim as an
evil-doer, and his moral integrity. The ‫י‬ ִ‫ת‬ ָ‫מ‬ ְ‫שׁ‬ִ‫נ‬ which precedes the ‫רוח‬ signifies, according to
the prevailing usage of the language, the intellectual, and therefore self-conscious, soul
of man (Psychol. S. 76f.). This is in man and in his nostrils, inasmuch as the breath
which passes in and out by these is the outward and visible form of its being, which is in
every respect the condition of life (ib. S. 82f.). The suff. of ‫נשׁמתי‬ is unaccented; on
account of the word which follows being a monosyllable, the tone has retreated (‫אחור‬ ‫,נסוג‬
to use a technical grammatical expression), as e.g., also in Job_19:25; Job_20:2; Psa_
22:20. Because he lives, and, living, cannot deny his own existence, he swears that his
own testimony, which is suspected by the friends, and on account of which they charge
him with falsehood, is perfect truth.
BE SO , "Job 27:1-4. Job continued his parable — His grave and weighty
discourse. As God liveth — He confirms the truth of his expressions by an oath,

because he found them very backward to believe what he professed. Who hath
taken away my judgment — Who, though he knows my integrity, yet does not plead
my cause against my friends. All the while my breath is in me — Which is the
constant companion and certain sign of life; or my soul or life is in me; and Spirit of
God — Or rather, the breath of God; is in my nostrils — I protest, that as long as I
have breath in my body, and he shall enable me to speak a word; my lips shall not
speak wickedness, &c. — My tongue shall be the faithful interpreter of my heart,
and I will never speak otherwise than I think.
COFFMA , "The next five chapters, beginning here, are Job's summary and
restatement of all that he has been saying, As Dr. Hesser noted, "Bildad had just
finished (Job 25); it was Zophar's time to speak. Job waited a moment for him to
begin; but when it became clear that all of his friends had been silenced, Job `took
up his parable,' that is, `his weighty discourse.'"[1]
"As God liveth who hath taken away my right, ... who hath vexed my soul" (Job
27:2). Such words as these must be understood, not as any peevish criticism of God,
but as the acknowledgment that, in the ancient sense, God does all that he allows.
Men are not blaming God, when speaking of some terrible calamity, they say, "The
Lord has given, and the Lord has taken away. Blessed be the name of the Lord."
Job's oath that he is speaking the truth is found in the words, "as God liveth"; and
his thus swearing by the living God is an eloquent testimony that Job does not
attach any moral blame to God for what has happened to him, however impossible
he finds it to understand. Heavenor called this, "The most extraordinary form of
oath in the Scriptures."[2] He is swearing by the very God who has permitted all of
his misfortunes. We cannot agree with Hesser that, "Job was making a mistake"[3]
in these words.
"The Spirit of God is in my nostrils" (Job 27:3). This is a declaration that Job is
speaking by the Spirit of God; and this whole paragraph is an emphatic affirmation
by Job of his integrity, of his keeping it till death, and that what he says is the truth.
Blair agreed with this. "It suggests that he spoke with the authority of God."[4]
Andersen's summary of this opening paragraph is that, "Job had already said that
his friends' allegations were nothing but falsehoods (Job 21:34), and he had
challenged them to prove him a liar (Job 24:25). Both of these thoughts come
together here in this paragraph."[5]
"All of the challenges of his friends have only served to crystallize and clarify Job's
thoughts; and what he now says exhibits calm assurance and absolute certainty."[6]
COKE, "Job protesteth his sincerity. The hypocrite is without hope. The blessings
which the wicked have are turned into curses.
Before Christ 1645.

Job 27:1. Moreover, Job continued his parable, and said— Concerning the word
parable, see umbers 21:27. We add another criticism upon it from Mr. Peters.
"The word ‫משׁל‬ mashal, is the same as is used in Scripture for a proverb, and is the
very title given in the book of Proverbs. If we refer to the etymology of the word
from the verb ‫משׁל‬ mashal, to rule, we shall find that it means no more than a
powerful or commanding sentence or speech; and a good speaker in those ancient
times had, no doubt, a great command in their assemblies. The Proverbs are called
‫משׁלים‬ meshalim for no other reason, than for the weight and authority that they
carry with them; for as to other things, we know that some are delivered in plain,
some in figurative expressions; some in similies, and some without. A book of
sentences of Epicurus, of so much authority with his followers that they used to get
it by heart, was for the same reason, as I take it, called κυριαι δοξαι, an expression
exactly answering to the Hebrew meshalim, and rendered by Tully, sententiae
maxime ratae. With the same regard to the original idea of the word, a taunting
domineering speech, or by-word, is likewise called mashal: as Psalms 44:14. Thou
makest us a by-word among the Heathen. And for the same reason, a song of
victory, or triumphal speech in a good cause, is also called mashal; as Isaiah 14:4
where our translators read, Thou shalt take up this proverb against the king of
Babylon, and say, how hath the oppressor ceased! &c. But this proverb, as appears
by what follows, is no other than a triumphal song or speech, and that as noble a
one as ever was composed, from Isaiah 14:4-23 of that chapter. And here we are
brought home:—by Job's continuing his parable, is only meant that he went on in a
triumphant way of speech, like one who had got the better of the argument, as he
certainly had. For his antagonists, though they might not be convinced, were put to
silence at least, and had nothing to reply." Commentators differ much concerning
the argument of Job in this chapter. Mr. Heath seems to have placed it in its true
light. "Job," says he, "having refuted thoroughly the principle on which his friends
had argued, and having silenced them; he now, in this chapter, undertakes to prove
to them on their own principles, that their reasoning was false; and, having first
declared his purpose to maintain his innocence, he then desires them to consider
how, on their own principles, they could suppose him a hypocrite; for, as he had
given up all hopes of life, what end would it answer to play the hypocrite; a part
which could not deceive the all-seeing eye of God? and what reliance could such an
one have on the Almighty? Could he have the face to call upon him in the time of
calamity? His own conscience must tell him that it would be in vain. 'But, to put the
matter out of all dispute, I will prove to you (says he,) by arguments irrefragable, (at
least to you, for they are your own) that it must be foolish to the last degree to play
the hypocrite in my condition; for all that I could propose to gain by it, is the long
catalogue of misery which I shall run over. This you must allow to be true, for you
yourselves tell me that you have seen it;'" referring to chap. Job 4:8, Job 15:17, Job
20:4.
ELLICOTT, "(1) Job continued his parable.—The remainder of Job’s speech—
now, for the first time, called his parable—consists of his determination not to
renounce his righteousness (Job 27:2-6); his own estimate of the fate of the wicked

(Job 27:7-23); his magnificent estimate of the nature of wisdom (Job 28); his
comparison of his former life (Job 29) with that of his present experience (Job 30);
his final declaration of his innocent and irreproachable conduct (Job 31).
GUZIK 1-6, "a. Moreover Job continued his discourse and said: It seems that Job
waited for his friends to reply – it was, after all, Zophar’s turn. But they were silent,
either out of weariness or frustration with Job; so Job continued.
i. “It is not that they lost the debate; rather, what they have lost is all patience with
Job. They have given up on Job as a bad job. From now on their only argument will
be the argument of silence, of throwing up their hands in disgust. What can you do
with a man who is so pig-headed and incorrigible?” (Mason)
b. As God lives, who has taken away my justice: In the previous chapter Job praised
the power of God, but he also recognized that he needed something more than the
might of God. He needed rescue from the one who has made my soul bitter.
i. “Job has already appealed to God many times. ow swearing ‘by the life of God’,
he uses the strongest measure possible for forcing God’s hand.” (Andersen)
ii. “The juxtaposition is jarringly ironic. Even as Job confesses his faith in the living
God, he matter-of-factly accuses this God of deserting him, of leaving him in the
lurch. . . . Job does not say, ‘as I live,’ but ‘as God lives,’ even though this God has
hidden His face and denied him justice.” (Mason)
iii. “He felt God had denied him justice but inconsistently still knew that somehow
God was just; so he could swear by his life. This same incongruity applies also to his
earlier fantasies, when with highly emotional words he viewed God as his enemy.”
(Smick)
iv. Spurgeon preached a sermon on this text title A Vexed Soul Comforted, speaking
to the child of God who felt that God had made their soul bitter. “Child of God, are
you vexed and embittered in soul? Then, bravely accept the trial as coming from
your Father, and say, ‘The cup which my Father hath given me, shall I not drink
it?’ ‘Shall we receive good at the hand of God, and shall we not receive evil?’ Press
on through the cloud which now lowers directly in your pathway; it may be with
you as it was with the disciples on the Mount of Transfiguration, ‘they feared as
they entered the cloud,’ yet in the cloud they saw their Master’s glory, and they
found it good to be there.” (Spurgeon)
v. “If it be the Almighty who has troubled us, surely he can also comfort us. He that
is strong to sink is also strong to save. If he be almighty to embitter, he must also be
almighty to sweeten. Oh, yes, that word ‘Almighty’ cuts both ways! It makes us
tremble, and so it kills our pride; but it also makes us hope, and so it slays our
despair.” (Spurgeon)

c. My lips will not speak wickedness: In his bold and plain speaking to this point
before his God and his friends, one might think that Job had spoken wickedness.
Yet Job did not think that he had, and he insisted that he would not.
i. “He complaineth of God’s severity, but stormeth not against him. He blustereth,
but he blasphemeth not.” (Trapp)
d. Far be it from me that I should say you are right: When Job protested that he
would not speak wickedness, he meant it especially in the context of saying that he
would not agree that his friends were right in their accusations against him.
i. “Using another formula of self-cursing, he says, ‘I’ll be damned if ever I concede
that you are right!’” (Andersen)
PULPIT, "
This chapter divides itself into three distinct portions. In the first, which extends to
the end of Job 27:6, Job is engaged in maintaining, with the utmost possible
solemnity (verse 2), both his actual integrity (verse 6) and his determination to hold
fast his integrity as long as he lives (verses 4-6). In the second (verses 7-10) he
implicates a curse upon his enemies. In the third (verses 11-23) he returns to the
consideration of God's treatment of the wicked, and retracts the view which he had
maintained controversially in Job 24:2-24, with respect to their prosperity,
impunity, and equalization with the righteous in death. The retractation is so
complete, the concessions are so large, that some have been induced to question
whether they can possibly have been made by Job, and have been led on to suggest
that we have here a third speech of Zophar's, such as "the symmetry of the general
form" requires, which by accident or design has been transferred from him to Job.
But the improbability of such a transfer, considering how in the Book of Job the
speech of each separate interlocutor is introduced, is palpable; the dissimilarity
between the speech and the other utterances of Zophar is striking; and.
Job 27:1
Moreover Job continued his parable, and said. The word translated "parable"
( ‫משׁל‬ ) is only used previously in umbers 23:1-30, and umbers 24:1-25. It is
thought to "comprehend all discourses in which the results of discursive thought are
concisely or figuratively expressed" (Cook). The introduction of a new term seems
to imply that the present discourse occupies a position different from that of all the
preceding ones. It is not tentative, controversial, or emotional, but expresses the
deliberate judgment of the patriarch on the subjects discussed in it. ote the
repetition of the term in Job 29:1.
PULPIT, "Job 27:1-10
Job's first parable: 1. The transgressions of a godly man.

I. A DARI G ACCUSATIO .
1. Against whom directed? Against Eloah, the All-sufficient One; Shaddai, the All-
powerful One, the Self-existent, Living One, whose universal dominion, resistless
might, and ineffable majesty Bildad (Job 25:1-3) and Job himself (Job 26:5-14) had
eloquently pictured. With exalted conceptions of the transcendent greatness of the
invisible Supreme, whose continual presence also he vividly realized (Job 23:8, Job
23:9, Job 23:15), Job should have feared to speak rashly, much more accusingly,
before him (Deuteronomy 28:58; Psalms 76:7, Psalms 76:11; Jeremiah 5:22). But
clear and accurate notions of Divine truth do not always possess that moral force,
even over good men, that they should. Job a little while ago was afraid of God and
troubled at his presence (Job 23:15); now, having lost, perhaps, his former luminous
sense of the Divine presence, he hesitates not to bring against him a serious
accusation.
2. By whom uttered? Job, a man who had not only been fashioned by the hands of
Shaddai (Job 10:8, Job 10:9), but depended for life every moment on the breath of
Eloah in his nostrils (verse 3), and therefore should have paused ere he called into
question the conduct of a Being who could any instant cause him to return to the
dust; a feeble man, wasted into a skeleton, shivering on the edge of the tomb,
expecting every second to pass into God's presence in the world of spirits—hence
one who should have feared to affront the Eternal; a guilty man, i.e. a man who,
however conscious of integrity, was yet sinful in God's sight, and whom accordingly
it ill became to question the proceedings of God; and likewise a pardoned man,
whom God hath accepted as righteous, in proof thereof sending answers to his
prayers (verse 9), which only added to the rashness of Job in impeaching Eloah as
he did.
3. Of what composed? The charge preferred against God was twofold in
appearance, vexing Job's soul, and taking away Job's judgment, though in reality
the two things were connected as cause and effect. What irritated and inflamed the
patriarch's spirit was the thought which he here, indirectly indeed but none the less
really on that account, utters, viz. that God, the righteous Judge of all the earth, had
denied him justice. Already had he complained that God seemed to treat him as an
enemy (Job 9:28; Job 13:24; Job 14:16, Job 14:17); never until now does he in terms
so explicit accuse God of withholding from him justice. For this sin Job was
afterwards reproved by Elihu (Job 34:5) and by God (Job 40:8).
II. A OVERWEE I G ASSUMPTIO .
1. To declare the truth about himself. There was nothing wrong or extravagantly
self-asserting in the declaration that "his lips should not speak wickedness, nor his
tongue utter deceit" (verse 4; cf. 2 Corinthians 11:31; Galatians 1:20). ot only
should good men tell no lies (Exodus 20:16; Le Exodus 19:11; Psalms 34:13),
though, alas! they sometimes do (Genesis 12:13; Genesis 26:7), but they should so
hate untruthfulness (Proverbs 13:5) as to render the utterance of falsehoods

impossible (Isaiah 63:8; Colossians 3:9). Job, however, claimed that he would state
the exact truth about his own inward integrity, forgetting that "the heart of man is
deceitful above all things, and desperately wicked" (Jeremiah 17:9), that God alone
is competent to pronounce an accurate verdict on its character (Jeremiah 17:10; Job
36:4; Psalms 7:9; Proverbs 15:11), and that not even a saint can be trusted to deliver
a perfectly unblessed judgment about himself.
"If self the wavering balance shake,
It's rarely right adjusted."
(Burns.)
2. To reveal the mind of God concerning others. With an air of authority Job avows
his ability to give what he had often stormed at his friends for professing to
deliver—an oracular exposition of the Divine mode of action in dealing with
ungodly men (verse 11). Though "the secret of the Lord is with them that fear him"
(Psalms 25:14; Proverbs 3:32), it is not absolutely certain that good men do not
sometimes mistake their own cogitations for Heaven's inspirations. Under any
circumstances good men, in setting forth what they believe to be Divine truth,
should avoid the appearance and tone of dogmatical assertion. Least of all should
they speak dictatorially to those whom they have already charged with the same
offence (Romans 2:21).
III. A OVERBOLD PROTESTATIO .
1. With solemn adjuration. That Job should have maintained his integrity against
the calumniations of his friends was both legitimate and reasonable. That he should
even have exhibited a degree of warmth in repelling their accusations was perhaps
excusable. But that he should have deemed it fitting to preface his self-vindication
by an oath betrayed a degree of confidence, if not of self-righteousness, which was
unbecoming in a humble-hearted and truly pious man. The matter was one that did
not require more than calm, quiet, modest affirmation. Yet Job, in at least two
different forms, adds an oath for confirmation (verses 2, 5), as if the vindication of
his (i.e. the creature's) righteousness were, and ought to be, the supreme end of his
existence, and not rather the maintenance of the unchallengable righteousness of
God. evertheless, Job's conduct in thus asserting with an oath that he faithfully
followed God compares favourably with that or Peter, who with curses affirmed
that he knew not the Man (Mark 14:71).
2. With vehement repetition. ot content with one affirmation of his integrity, Job
insists upon it with a fourfold asseveration (verses 5, 6), declaring
IV. A WICKED IMPRECATIO .
1. The persons upon whom it is pronounced. Job's "enemy;" not the ungodly in
general, but the men who rose up against him to impeach his integrity (verse 7).

While it is well-nigh certain that a good man will have enemies (Matthew 10:22;
John 15:19), who hate him because they first dislike his principles (1 Peter 3:16; 1
Peter 4:4), it is a splendid testimony to a good man's character when he has no
enemies except the ungodly. The mere fact, however, that his integrity is challenged
by another is no proof that that other is either wicked in himself or hostilely
disposed toward him. Though keenly resenting, therefore, the unjust imputations of
his friends, it was wrong in Job to denounce them, as they had denounced him, as
inherently ungodly.
2. The malediction of which it consists. othing is really gained by endeavouring to
soften down Job's language into a prediction. Supposing him to merely signify that
the man who spoke against him was a wicked person who would eventually meet the
wicked person's recompense, he asserts it with a degree of confidence which was not
warranted by the facts of the case, and which painfully suggests that the wish was
father to the thought. The language of Job towards Eliphaz, Bildad, and Zophar
finds an echo in the terrific outburst of David against his adversaries in the
imprecatory psalms (Psalms 69:22-28; Psalms 109:6-15; Psalms 140:8-11), which, in
so far as it was directed against individuals, we are not required to regard as
entirely free from blame.
V. A SELF-EXALTI G COMPARISO . In order further to set forth his integrity,
Job tacitly contrasts his own case with that of the hypocrite, indirectly exhibiting
himself as possessed of:
1. A better hope. However prosperous the wicked man may be in life, however
successful in heaping up wealth, when he comes to die he has no hope whatever to
sustain him (cf. Job 8:13; Job 20:5, homiletics), no expectation of acceptance with
God; while be, Job, though standing on the verge of the grave, has. Worldly success
cannot provide, and will not suffice as a substitute for, hope in death. Accumulated
wealth prevents not death's approach. If God does not cut off a man's gains before
death, he will certainly cut off a wicked man's soul at death. It is a poor bargain to
gain the world which one must soon leave, and lose the soul which one cannot regain
throughout eternity (Matthew 16:26).
2. A better privilege. When trouble comes upon the wicked man so severely as to
make him cry unto the Lord, the Lord turns a deaf ear to his entreaty (Proverbs
1:28). But the good man, i.e. Job, can reckon that his prayer will find an entrance
into God's ear (Psalms 34:17; Psalms 1:1-6 :15; Psalms 107:13; Psalms 145:18,
Psalms 145:19); the good man's supplication being breathed forth in penitence,
humility, and faith, the outcry of the hypocrite being merely an exclamation of
alarm.
3. A better spirit. The imperilled hypocrite may cry to God when the fear of death is
on him, or when trouble crushes him; but he has no true delight in fellowship with
God. The good man derives his principal felicity from such communion with Heaven
(Isaiah 58:14; 1 John 1:3), as Eliphaz had already admitted (Job 22:15); and such a
good man Job distinctly claims to be. Delight in God expresses itself in happy

meditation on and cheerful obedience to God's Law (Psalms 119:16, Psalms 119:35,
Psalms 119:47, Psalms 119:70); it is an indispensable condition of receiving answers
to prayers (Psalms 37:4).
4. A better practice. The devotion of the hypocrite is only exceptional, whereas Job's
was habitual (verse 10) An occasional prayer is no true mark of piety. The child of
God should be instant in prayer (Romans 12:12), and should pray without ceasing
(Ephesians 6:18; Philippians 4:6; 1 Thessalonians 5:17). Christ's disciples should
pray always, and not faint (Luke 18:1).
Learn:
1. That the most eminent saints are not beyond the danger of falling into grievous
sins.
2. That good men, while conscious of their integrity, should guard against self-
exaltation on that account.
3. That piety as little as impiety stands in need of oaths to support it.
4. That good men should never renounce their integrity while they live, however
they may sometimes forbear from asserting it.
5. That however much a wicked man may gain on earth, he loses all at death.
6. That that hope only is good which extends beyond the grave.
7. That God delights in them who delight in him.
8. That a man's piety can be pretty accurately gauged by the intensity and
frequency of his prayers.
Job 27:11-23
Job's first parable: 2. The portion of a wicked man with God.
I. JOB'S LA GUAGE EXPLAI ED. The lot, or earthly inheritance, of the ungodly
Job exhibits in three particulars.
1. The wicked man's family. However numerous the children that gather round a
sinner's hearth, they will all be overwhelmed in eventual destruction.
2. The wicked man's wealth. This also shall be dissipated.
3. The wicked man's person. Equally with his family and possessions, the wicked
man himself is engulfed in an awful doom.

II. JOB'S MEA I G CLEARED.
1. The difficulty. The above exposition of the wicked man's portion bears so close a
resemblance to the pictures already sketched by the friends, that much perplexity
has been occasioned by Job's seeming inconsistency; in at this stage admitting the
very dogma he had so powerfully assailed in his previous contendings. If this were
true, it would only prove that great men sometimes change their rain, Is and modify
their opinions. But the contradiction is more apparent than real.
2. The solution. For a detailed statement of the different schemes proposed with a
view to either bridge over or remove this difficulty, the Exposition may be
consulted. Here it may suffice to say that either we may understand Job as
recapitulating the theory of the friends, which he has just characterized as "foolish
notions" (verse 12); or, holding that the sentiments he delivers are his own, we may
affirm that in previously painting the prosperous fortunes of the ungodly (e.g. Job
12:6; Job 21:7) he was merely placing exceptional cases against the exclusive theory
of the friends, that ungodly men have always evil fortunes, which was all that strict
logic required as its refutation, but that here he desires to intimate his acquiescence
in the main element of their dogma, viz. that as a rule "the retributive justice of God
is manifest in the case of the evil-doer" (Delitzsch).
Learn:
1. That every man's portion from God is twofold, relating to the life that is to come
as well as to that which now is.
2. That the higher a wicked man rises in worldly prosperity, the more ignominious
will be his final overthrow.
3. That God can effect sudden and surprising translers of property on earth.
4. That sudden death may overtake the person who appears best secured against it.
5. That sudden death is not the same thing to a wicked man that it is to a good one.
6. That the wicked man cannot face the future without a fear.
7. That if a wicked man's death is a cause of joy to the world, the departure of a
saint should be a source of lamentation.
BI 1-10, "Moreover Job continued his parable.
Points in Job’s parable
I. A solemn asseveration. “As God liveth.” The words imply a belief—
1. In the reality of the Divine existence. Whilst some deny this fact, the bulk of the

race practically ignore it.
2. In the awfulness of the Divine existence. There is a sublime awfulness in the
words, “As God liveth.”
3. In the severity of the Divine existence. “Who hath taken away my judgment, and
the Almighty who hath vexed my soul.” As nature has winter as well as summer, so
God has a severe as well as a benign aspect.
4. In the nearness of the Divine existence. “The spirit of God is in my nostrils. His
breath is my life.”
II. A noble determination. “My lips shall not speak wickedness, nor my tongue utter
deceit. God forbid that I should justify you: till I die I will not remove mine integrity
from me; my righteousness I hold fast, and will not let it go; my heart shall not reproach
me so long as I live.” What does he determine?
1. Never to swerve from rectitude. “Till I die I will not remove mine integrity from
me; my righteousness I hold fast, and will not let it go.” Whatever happens to me, I
will not play the false, I will not be insincere. No one can rob me of my integrity.
2. Never to vindicate wickedness. Job has so many times alluded to the prosperity of
the wicked that he is apprehensive he may be suspected of envying their lot, and
wishing to be in their place. Great is the tendency of some men to vindicate
wickedness in connection with wealth and worldly power.
III. A weighty reflection. “What is the hope of the hypocrite, though he hath gained,
when God taketh away his soul? Will God hear his cry when trouble cometh upon him”?
The writer reflects here upon the wicked men of wealth, and he concludes—
1. That in death they will have no hope.
2. That in trouble they will have no answer to their prayers or delight in God.
Conclusion—
(1) The greatest reality outside of us. What is that? God. All else is shadow.
(2) The greatest worth inside of us. What is that? Virtue, or what is here called
“integrity,” “righteousness.” (Homilist.)
2 “As surely as God lives, who has denied me
justice,
the Almighty, who has made my life bitter,

BAR ES, "As God liveth - A form of solemn adjuration, or an oath by the living
God. “As certainly as God lives.” It is the form by which God himself often swears; see
Eze_14:16; Eze_33:11, and is often employed by others; 1Sa_20:3; 1Sa_25:26.
Who hath taken away my judgment - Who hath rejected my cause, or who has
refused me justice; that is, who has treated me as though I was guilty, and withholds
from me relief. The language is forensic, and the idea is, that he would make his solemn
appeal to him, even though he had rejected his cause. Perhaps there is implied here
more than the solemnity of an ordinary oath. A man might be supposed to be willing to
make his appeal to one who had shown himself friendly or favorable to him, but he
would manifest more reluctance to making his appeal in an important case to a judge
who had decided against him, especially if that decision was regarded as severe, and if
that judge had refused to hear what he had to say in self-defense. But Job here says, that
such was his confidence in his own sincerity and truth, that he could make his appeal to
God, even though he knew that he had hitherto gone against him, and treated him as if
he were guilty.
Who hath vexed my soul - Margin, as in Hebrew “made my soul bitter.” That is,
who has greatly afflicted me; compare 2Ki_4:27, margin, and Rth_1:20.
CLARKE, "Who hath taken away my judgment - Who has turned aside my
cause, and has not permitted it to come to a hearing, where I might have justice done to
me, but has abandoned me to the harsh and uncharitable judgment of my enemies?
There appears to be a great want of reverence in these words of Job; he speaks with a
degree of irritation, if not bitterness, which cannot be justified. No man should speak
thus of his Maker.
GILL, "As God liveth,.... Which is an oath, as Jarchi observes, and is a form of one
frequently used, see 2Sa_2:27; and is used by God himself, who, because he can swear by
no greater, swears by himself, and by his life, which ever continues, as in Eze_18:3; and
many other places; and so the Angel of the Lord, even the uncreated Angel, Dan_12:7;
and so should men, when they swear at all, it should be in this manner, see Jer_4:2;
though this ought not to be but in cases of moment and importance, for the confirmation
of the truth, and to put an end to strife, when it cannot be done any other way than by an
appeal to God; as was the present case with Job, it being about hypocrisy, and want of
integrity his friends charged him with; and such a case can only be determined truly and
fully by God, who is here described as the living God, by whom men swear, in opposition
to the idols of the Gentiles, which are of gold, silver, wood, and stone, and without life
and breath, or to their deified heroes, who were dead men; but the true God is the living
God, has life in and of himself, and is the fountain of life to others, the author and giver
of life, natural, spiritual, and eternal, and who himself lives for ever and ever; and as
such is the object of faith and confidence, of fear and reverence, of love and affection; all
which swearing by him supposes and implies; it is a saying of R. Joshuah, as Jarchi on
the place relates it,
"that Job from love served God, for no man swears by the life of a king but who loves the
king;''
the object swore by is further described,

who hath taken away my judgment; not the judgment of his mind, or his sense of
judging things, which remained with him quick and strong, notwithstanding his
afflictions; nor correction with judgment, which continued with him; but, as the Targum
paraphrases it,
"he hath taken away the rule of my judgment;''
that is, among men, his substance, wealth, and riches, his former affluence and
prosperity, which while he enjoyed, he was reckoned a good man; but now all this being
taken away by the hand of God as it was, he was censured as a wicked man, and even by
his friends; or rather it is a complaint, that God had neglected the judgment of him, like
that of the church in Isa_40:27; that he did not stir up himself to his judgment, even to
his cause; did not vindicate him, though he appealed to him; did not admit him to his
judgment seat, nor give his cause a hearing, and decide it, though he had most earnestly
desired it; nor did he let him know the reason of his thus dealing and contending with
him; yea, he afflicted him severely, though righteous and innocent, in which Job
obliquely reflects upon the dealings of God with him; though he does not charge him
with injustice, or break out into blasphemy of him; yet this seems to be one of those
speeches which God disapproved of, and is taken notice of by Elihu with a censure, Job_
34:5;
and the Almighty, who hath vexed my soul; with whom nothing is impossible, and
who could easily have relieved him from his distresses; and who was "Shaddai", the all-
sufficient Being, who could have supplied him with all things temporal and spiritual he
wanted; yet instead of this "vexed his soul" with adversity, with afflictions very grievous
to him, his hand touching and pressing him sore: or, "hath made my soul bitter" (b);
dealt bitterly with him, as the Almighty did with Naomi, Rth_1:20. Afflictions are bitter
things, they are like the waters of Marah, they are wormwood and gall, they cause bitter
distress and sorrow, and make a man go and speak in the bitterness of his soul; and
these are of God, to whom job ascribes his, and not to chance and fortune; they were
bitter things God appointed for him and wrote against him.
HE RY, "I. The form of his oath (Job_27:2): As God liveth, who hath taken away
my judgment. Here, 1. He speaks highly of God, in calling him the living God (which
means everliving, the eternal God, that has life in himself) and in appealing to him as
the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to
swear by any other. 2. Yet he speaks hardly of him, and unbecomingly, in saying that he
had taken away his judgment (that is, refused to do him justice in this controversy and to
appear in defence of him), and that by continuing his troubles, on which his friends
grounded their censures of him, he had taken from him the opportunity he hoped ere
now to have of clearing himself. Elihu reproved him for this word (Job_34:5); for God is
righteous in all his ways, and takes away no man's judgment. But see how apt we are to
despair of favour if it be not shown us immediately, so poor-spirited are we and so soon
weary of waiting God's time. He also charges it upon God that he had vexed his soul, had
not only not appeared for him, but had appeared against him, and, by laying such
grievous afflictions upon him had quite embittered his life to him and all the comforts of
it. We, by our impatience, vex our own souls and then complain of God that he has vexed
them. Yet see Job's confidence in the goodness both of his cause and of his God, that
though God seemed to be angry with him, and to act against him for the present, yet he
could cheerfully commit his cause to him.

JAMISO ,"(1Sa_20:3).
taken away ... judgment — words unconsciously foreshadowing Jesus Christ (Isa_
53:8; Act_8:33). God will not give Job his right, by declaring his innocence.
vexed — Hebrew, “made bitter” (Rth_1:20).
K&D, "
ELLICOTT, "2) As God liveth, who hath taken away my judgment.—Job’s faith
leads him to see that, though there may be no explanation for his sufferings, yet they
are laid upon him by God for purposes of His own, which are veiled from him.
PULPIT, "As God liveth, who hath taken away my judgment, Job has not
previously introduced any form of adjuration. His "yea has been yea, and his nay
nay." ow, however, under the solemn circumstances of the occasion, when he is
making his last appeal to his friends for a favourable judgment, he thinks it not
inappropriate to preface what he is about to say by an appeal to God as his Witness.
"As God liveth," or "As the Lord liveth," was the customary oath of pious Israelites
and of God-fearing men generally in the ancient world (see 8:19; Ruth 3:13; 1
Samuel 14:39; 1 Samuel 20:3; 2 Samuel 4:9; 2 Samuel 12:5; 1 Kings 2:24; 1 Kings
17:21; 2 Kings 5:20; 2 Chronicles 18:13; Jeremiah 38:16). Job adds that the God to
whom he appeals is he who has "taken away," or "withheld," his judgment, i.e. who
has declined to enter with him into a controversy as to the justice of his doings (Job
9:32-35; Job 13:1-28 :31; Job 23:3-7). And the Almighty, who hath vexed my soul;
or, made my soul bitter. Though he slays him, yet does Job trust in God (Job 13:15).
He is his Witness, his Helper, his Redeemer (Job 19:25).
BI, "The Almighty hath vexed my soul.
A vexed soul comforted
The word “who” was put into this verse by the translators, but it is not wanted; it is
better as I have read it to you, “The Almighty hath vexed my soul.” The marginal reading
is perhaps a more exact translation of the original: “The Almighty hath embittered my
soul.” From this we learn that a good man may have his soul vexed; he may not be able
to preserve the serenity of his mind. There is a needs be, sometimes, that we should be
“in heaviness through manifold temptations.” Even to rivers there are rapids and
cataracts, and so, methinks, in the most smoothly flowing life, there surely must be
breaks of distraction and of distress. At any rate, it was so with Job. It is also clear, from
our text, that a good man may trace the vexation of his soul distinctly to God. It was not
merely that Job’s former troubles had come from God, for he had borne up under them;
when all he had was gone, he had still blessed the name of the Lord with holy serenity.
But God had permitted these three eminent and distinguished men, mighty in speech, to
come about him, to rub salt into his wounds, and so to increase his agony. Advancing a
step further, we notice that, in all this, Job did not rebel against God, or speak a word
against Him. He swore by that very God who had vexed his soul. See how it stands here:
“As God liveth, who hath taken away my judgment, and the Almighty, who hath vexed

my soul.” He stood fast to it that this God was the true God, he called Him good, he
believed Him to be almighty; it never occurred to Job to bring a railing accusation
against God, or to start aside from his allegiance to Him. Now go another step, and
notice that this embittering of Job’s soul was intended for his good. The patriarch was to
have his wealth doubled, and he therefore needed double grace that he might be able to
bear the burden. When that end was accomplished, all the bitterness was turned into
sweetness.
I. First, I shall speak upon a personal fact. Many a person has to say, “The Almighty hath
embittered my soul.”
1. This happened to you, perhaps, through a series of very remarkable troubles.
2. It may be, however, that you have not had a succession of troubles, but you have
had one trial constantly gnawing at your heart.
3. I hope that it has become saddened through a sense of sin.
4. It may be that this is not exactly your case, but you are restless and weary.
5. Beside all this, there is an undefined dread upon you. “The Almighty hath
embittered my soul.”
II. From this personal fact of which I have spoken I want to draw an instructive
argument, which has two edges.
1. If the Almighty—note that word “Almighty”—has vexed your soul as much as He
has, how much more is He able to vex it! Now turn the argument the other way.
2. If it be the Almighty who has troubled us, surely He can also comfort us. He that is
strong to sink is also strong to save.
III. Here is a healthful inquiry for everyone whose soul has been vexed by God.
1. The inquiry is, first, is not God just in vexing my soul? Listen. Some of you have
long vexed Him; you have grieved His Holy Spirit for years. Well, if you vex God’s
people, you must not be surprised if He vexes you.
2. Another point of inquiry is this: What can be God’s design in vexing your soul?
Surely He has a kind design in it all. God is never anything but good. Rest assured
that He takes no delight in your miseries. You forgot Him when everything went
merry as a marriage peal. It may be, too, that He is sending this trial to let you know
that He thinks of you.
3. May it not be also for another reason—that He may wean you entirely from the
world? He is making you loathe it. I think I hear someone say, “As the Almighty hath
vexed my soul, what had I better do?” Do? Go home, and shut to your door, and have
an hour alone with yourself and God. That hour alone with God may be the crisis of
your whole life; do try it! “And when I am alone with God, what had I better do?”
Well, first, tell Him all your grief. Then tell Him all your sin. Hide nothing from Him;
lay it all, naked and bare, before Him. Then ask Him to blot it all out, once for all, for
Jesus Christ’s sake. (C. H. Spurgeon.)

3 as long as I have life within me,
the breath of God in my nostrils,
BAR ES, "And the spirit of God is in my nostrils - As long as I live. The “spirit
of God” here means the breath that God breathed into man when he created him, Gen_
2:7. It would seem probable that there was an allusion to that fact by the language here,
and that the knowledge of the way in which man was created was thus handed down by
tradition.
CLARKE, "All the while my breath is in me - As Job appears to allude to the
creation of Adam, whom God made out of the dust of the earth, and breathed into his
nostrils the breath of life, so that he became a living soul, the whole of Job’s assertion
may be no more than a periphrasis for As long as I live and have my understanding.
Indeed ‫נשמתי‬ nishmathi may be rendered my mind or understanding, and ‫אלוה‬ ‫רוח‬ ruach
Eloah, the breath of God, the principle of animal life, the same that he breathed into
Adam; for it is there said, Gen_2:7, He breathed into his nostrils, ‫חיים‬ ‫נשמת‬ nismath
chaiyim, the breath of lives, or that principle from which animal and spiritual life
proceeds; in consequence of which he became ‫חיה‬ ‫לנפש‬ lenephesh chaiyah, an intelligent
or rational animal.
GILL, "All the while my breath is in me,.... So long the oath of God would be upon
him, or he bound himself under it:
and the spirit of God is in my nostrils; which signifies the same thing. The breath
of a man is his spirit, and this is of God, the Father of spirits; he first breathed into man
the breath of life, and he became a living soul or spirit, Gen_2:7; it is he that gives life
and breath to every man, Act_17:25, and continues it as long as he pleases, which is a
very precarious thing; for it is in his nostrils, where it is drawn to and fro and soon and
easily stopped; nor will it always continue, it will some time not be, it will go forth, and
then man dies, and returns to the earth, Ecc_12:7; but as long as there is breath there is
life; so that to say this is the same as to say, as long as I live, or have a being, Psa_
104:33; and while that continued, Job looked upon himself under the oath he had taken
by the living God.
HE RY 3-4, "II. The matter of his oath, Job_27:3, Job_27:4. 1. That he would not
speak wickedness, nor utter deceit - that, in general, he would never allow himself in the
way of lying, that, as in this debate he had all along spoken as he thought, so he would

never wrong his conscience by speaking otherwise; he would never maintain any
doctrine, nor assert any matter of fact, but what he believed to be true; nor would he
deny the truth, how much soever it might make against him: and, whereas his friends
charged him with being a hypocrite, he was ready to answer, upon oath, to all their
interrogatories, if called to do so. On the one hand he would not, for all the world, deny
the charge if he knew himself guilty, but would declare the truth, the whole truth, and
nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand,
since he was conscious to himself of his integrity, and that he was not such a man as his
friends represented him, he would never betray his integrity, nor charge himself with
that which he was innocent of. He would not be brought, no, not by the rack of their
unjust censures, falsely to accuse himself. If we must not bear false witness against our
neighbour, then not against ourselves. 2. That he would adhere to this resolution as long
as he lived (Job_27:3): All the while my breath is in me. Our resolutions against sin
should be thus constant, resolutions for life. In things doubtful and indifferent, it is not
safe to be thus peremptory. We know not what reason we may see to change our mind:
God may reveal to us that which we now are not aware of. But in so plain a thing as this
we cannot be too positive that we will never speak wickedness. Something of a reason for
his resolution is here implied - that our breath will not be always in us. We must shortly
breathe our last, and therefore, while our breath is in us, we must never breathe
wickedness and deceit, nor allow ourselves to say or do any thing which will make
against us when our breath shall depart. The breath in us is called the spirit of God,
because he breathed it into us; and this is another reason why we must not speak
wickedness. It is God that gives us life and breath, and therefore, while we have breath,
we must praise him.
JAMISO ,"Implying Job’s knowledge of the fact that the living soul was breathed
into man by God (Gen_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.
PULPIT, "All the while my breath is in me. This verse is parenthetic. Job claims in
it to be in possession of all his faculties, notwithstanding his sufferings. The right
translation would seem to be, "For my life is yet whole within me" (see the Revised
Version). And the spirit of God is in my nostrils. The spirit of God, originally
breathed into man's nostrils, whereby he became a living soul (Genesis 2:7), is still,
Job says, within him, and makes him capable of judging and declaring what is right.
BI 3-6, "Till I die I will not remove mine integrity from me.
Moral courage
It is the aim of all men to secure happiness. As to the course they think best adapted to
secure this they differ most widely, and as to what constitutes real happiness the most
different opinions are entertained, yet the desire for that which each considers to be
happiness is universal. Physical courage is common enough all over the world, but moral
courage is a rare phenomenon. Before the fear of being thought foolish, our moral
courage relaxes and melts away as snow before the sun. If you make a stand for a
principle, society regards you as some abnormal specimen of humanity. They are not the
greatest martyrs who die a martyr’s death, but they who have the moral courage to live a
martyr’s life for conscience and for duty. But the lack of moral courage is visible

everywhere about us. It infests and poisons every trade and every profession; and moral
cowardice abounds in the very last place where it should be met with—the Church.
Whether deficiency in moral courage is with us a national failing or not, is difficult to
determine. Undeniably there is a grievous want of it around us. Hardly anyone will go
out of his way in the interest of abstract truth, or cry down and fight a wrong by which
he does not suffer directly and personally. (D. P. Faure.)
Holding fast integrity
We cannot command the smiles of fortune or the friendship of men. But in defiance of
every external event we may, with Job, “hold fast our integrity, and not let it go so long
as we live.” To explain and recommend this excellent disposition I illustrate its influence
upon taste, sentiments, and conduct, and the happy effects which result from it.
1. In opposition to prejudice and bigotry, it implies a prevailing love of truth. To rise
entirely above the influence of prejudice is not allotted to human nature, in our
present state of ignorance and imperfection. Integrity cannot secure the mind
entirely from prejudices, but it will diminish their number and force, and dispose the
man who is under its influence to renounce them when they are discovered. It
redounds to the credit of a man’s understanding to have made choice of sound
principles upon first deliberation. But it is no less an evidence of a manly and
independent mind to relinquish the opinions it has already espoused, when they
stand in opposition to the unchangeable laws of truth and righteousness.
2. In opposition to show and affectation, integrity consists in adhering to nature and
simplicity. The manners of every individual must, in some degree, be formed upon
the examples and fashions of the surrounding multitude. But this may be truly
asserted, a man of integrity will not be the first to invent or imitate any custom that
departs from simplicity and nature, and consists only in ceremony and false
refinement. Through his predilection for simplicity, his religion will have nothing of
affectation, but will be sincere and substantial. He does not assume the profession of
it with any selfish end. He is but little solicitous about the praise of men. His
attention is principally directed to the culture of inward piety and goodness.
3. Integrity implies a love of justice in opposition to fraud and dishonest dealing. The
character I am describing, is superior to the influence of mercenary, grovelling
motives. The man of deep-rooted integrity, by the irresistible and pleasing impulse of
his heart, is at all times preserved from the most distant approach to fraud and
dishonesty.
4. In opposition to disguise and hypocrisy, the character under review is open, bold,
and pleased to be seen in its true colours. The consciousness of personal guilt
engenders a suspicion of others, and makes the men who are tainted with it study the
natural accomplishments of concealment and dissimulation.
(1) Integrity is the surest road to truth. A man of integrity not only looks up
through a clear medium to the bright rays of the divinity, but also in his own
nature and temper he perceives genuine, though faint and imperfect, lineaments
of the image of God.
(2) The disposition of integrity has a powerful influence in nourishing and
confirming all the graces of the Christian character. Sincerity and uprightness of
conduct are the best security for the performance of every social duty.
(3) The virtue of integrity, from the intercourse which it establishes between God
and the soul, and its moral influence extending to every branch of character,

does, in a peculiar manner, inspire a man with a good conscience and an
unshaken trust in the protection of heaven. (T. Somerville, D. D.)
Uprightness in life and death
“Till I die.” This thought pervades a large portion of this book. Sometimes as a welcome
thought, “I would not live always.” At others, as a thing which is inevitable. “When a few
years are come, then I shall go the way whence I shall not return.” To a Christian, death
is a widely different thing from what it was to Job. Christ has abolished death. His
disciples can say to death, “Where is thy sting?” Job resolves that his retrospect from his
deathbed shall not reproach him with insincerity, unfaithfulness, falseness to his
convictions.
I. All men will wish to die in love and charity with their neighbours.
1. When we are angry—perhaps vindictive—the reason is as much from the
consideration of the future as out of resentment for the past.
2. Few men would speak words of anger—especially of resentful anger—if they
thought they were last words.
3. It is a natural impulse, when bidding farewell to the world, to ask for pardon, and
to grant it. All this is admirable and excellent. But—
II. It is equally desirable that men should be true and just and upright in both life and
death.
1. Love without righteousness is no true love—does not really bless.
2. But difficulties in the way of strict fidelity.
(1) Seems to be inconsistent with love and kindness. An error, but a very natural
one. Hence we keep back words which honesty to our convictions would bid us
speak.
(2) Is an apparent assumption of superiority from which we shrink.
(3) Is a kind of challenge to others to scrutinise our own conduct. For these and
other reasons men are often silent when they ought to speak; sometimes say
smooth things when they ought to be stern.
3. No one can doubt, however, that a real friend is one who is perfectly sincere.
(1) In dealing with our faults, as well as
(2) In acknowledging our good qualities.
III. An important caution. (W. R. Clarke, M. A.)
Peace of conscience
In these words we cannot but observe what a mighty satisfaction the good man takes in
the peace of his conscience, and the performance of his duty, and the steadiness of his
resolution, never to be frightened out of it by any temptation or discouragement
whatsoever. In the want of all the good things he had formerly abounded with, it was
Job’s comfort to remember that he had enjoyed them innocently, and employed them
faithfully. It was not for any notorious provocation of his God, or injury to his
neighbour, that they were come upon him. He had confidence in his integrity, and boldly
durst look up to God Himself, and maintain his ways before Him. Show the wisdom of
this resolution, of holding fast our integrity; and never letting it go upon any prospect or

temptation whatsoever. The tracks and footsteps of our duty are all along as plain and as
legible as we can wish; and if we will but follow them, will lead us on as strait and as
direct a path as we can go. So that the very windings and turnings through which
unfaithfulness wanders, are enough to convince us that it mistakes its course, and
instead of carrying us, as it pretends, a shorter way, is losing sight apace of happiness,
and insensibly making on to misery. The first step of these men proceeds upon mistake.
They falsely divide their duty from their interest, the two things in the world of all others
most strictly inseparable. Every man is so far happy as he is virtuous, and miserable as
he is vicious. Upon this foundation it is that the happiness of God Himself is conceived
to stand. Had the devil himself but “held fast his integrity,” he had been happy still; nor
can he ever destroy the happiness of man, but by persuading him to that by which he lost
his own. God has given us a more secure possession of our integrity than of any one
thing in the world besides that we can call our own. The wisdom of holding it fast, and
never letting it go, will appear from the following considerations.
1. In parting with our integrity, we let go that, without which prosperity itself can
never make us happy. There is not a greater mistake than the common notion of the
happiness of the wicked in this life. How many false exceptions against Providence,
and discouragements from virtue, has it sometimes started in the best of men! Even
in the seeming equality of His distributions to the wicked and the good, God has
made a very sensible distinction, and done abundantly enough to justify the conduct
of His providence and the wisdom of our integrity. God punishes the wicked with
those very blessings He admits him to partake of. “Envy not the glory of the sinner,
for thou knowest not what shall be his end.” Nay, thou knowest not so much as how
it fares at present with him.
2. Because we let go that which being once gone, affliction needs must render us
insupportably miserable. Nothing is more certain in the life of a man than a share in
the troubles that inseparably accompany it. Yet how few make any provision for what
nobody can avoid. So long as the world runs smoothly on their side, on they travel,
thoughtless and secure, never considering that though it is fair and sunshine now,
the weather soon may change, and a storm they little dream of may break suddenly
upon them. The wise man, who builds upon the sure foundations of his own
integrity, stands unshaken and secure. Afflictions may dash and spend themselves
upon him, but his hope and confidence “may not be removed, but standeth fast
forever.” The spirit of a man will go a long way towards sustaining his infirmities.
3. He that lets go his integrity, parts with that which alone can avail him in the day of
judgment. Whatever hopes a man may have of carrying on an interest in this world,
by acting contrary to his duty, no man was ever weak enough to imagine it could be
of any service to him in another. How bold and fearless will they who have kept their
integrity stand before the dread tribunal, secure of being justified in their trial, and
clear when they are judged. (Pawlet St. John, A. M.)
Holding fast our righteousness
Job had lost almost everything else, but he still held fast his righteousness. His wealth
and his honour, his flocks and his herds, his sons and his daughters, his health and his
home, had all been lost, but still he retained his integrity.
I. Righteousness is a man’s true treasure, and he should hold it fast at any cost, and
never let it go. It is not the wealth which a man has, or the honour and greatness which

he attains, or the success which he wins in business and professional life, which makes
him truly rich, but the holy and Christlike character which he builds up. It is to the
upright that there ariseth light in the darkness; it is those that have clean hands and a
pure heart and that have not lifted up their soul unto vanity, that shall receive the
blessing of the Lord. The promises of God and the blessings of His salvation are all
attached to character, and not to the accident of birth or training, of position or wealth,
so that character is the thing of value in the judgment of God. Nay, all other kinds of
wealth will be left behind, and will find no place in the eternal world. For, as St. Paul
reminds us, “We brought nothing into the world, and it is certain we can carry nothing
out.” The gateway of death is so strait that before we can pass through we must be
stripped of everything except our character.
II. But while righteousness is a man’s true treasure, this treasure is often assailed and
put in jeopardy.
1. The manifold trials of life make it difficult to hold fast one’s righteousness.
2. Then, further, not only suffering but perplexity and doubt make it hard to hold
fast our righteousness. These were the chief cause of difficulty in the case of Job.
There are some who today find it hard to believe in God and freedom and
immortality, and if these things be denied where is there any basis for righteousness
of life?
3. Then, again, we must remember that there are manifold forms of temptation
which assail men in their business and their pleasure, in their hours of leisure and
their hours of toil, in the home and in the office, on Sundays and on weekdays.
III. But now let me remind you in closing that a man can hold fast his righteousness,
however fiercely it may be assailed. We have heard so much in recent years of heredity
and environment and solidarity that we are in danger of overlooking the power and
prerogative of the individual will. We can abhor that which is evil and cleave to that
which is good. We can resist the devil that he may flee from us; we can draw near to God
that He may draw nigh unto us. (G. Hunsworth, M. A.)
My heart shall not reproach me so long as I live.
Of an unreproaching heart
I. The state of mind or heart which is necessary to prevent our being reproached by
ourselves. As men are endowed with a sense of moral good and evil, of merit and demerit
in their own affections and actions, they are by nature a law to themselves, and have the
rule of right, and the standard of worth and excellence, engraved on their minds. They
approve or condemn themselves according as they find their affections and actions to
agree with the law of their nature. What are the worthy, amiable, and becoming
affections, the prevalence of which constitutes that good state of heart which frees us
from inward anguish and remorse, and all the pains of self-condemnation, and which
gives us the delight, joy, and assurance which flow from the approbation of our
consciences? They are such as these,—reverence, love, gratitude, dependence,
submission, and resignation, with respect to the great Author and Governor of all things.
Probity, truth, justice, meekness, and kindness toward men; a love of the public, and a
regard to the common interest of the world; a moderation of our lower desires and
passions; and a cultivation of the higher faculties. These dispositions have an intrinsic
excellence and loveliness in them. As these virtues and dispositions prevail in very
different degrees in the hearts of men, so the pleasure, satisfaction, and peace which
they find in their reflections upon their inward frame, are likewise very different and

unequal. Where the motions of the soul towards virtue are all free and lively, intense and
vigorous, and withal uniform, permanent, and fixed, the man enjoys the most perfect
satisfaction and peace.
II. The great importance of keeping our hearts always in this state. As the power of
moral discernment, or our natural conscience of good and evil, is the principle of virtue,
and the guide of life in us, so it is likewise the great cause and spring of our happiness.
Integrity, or a sincerely and uniformly good frame of heart, must certainly be allowed to
be the most felicitating, or the most replete with true happiness. This consciousness
gives us a sense of our possessing an intrinsic solid dignity and merit, and being in a
state the most becoming and honourable to rational agents. The pleasures derived from
this source are permanent, and do not depend on any uncertain, external objects. A man
who is calm and serene within, will be but little moved with those evils which are
incident to everyone in the course of this frail, uncertain life. And these inward pleasures
are also the life of all our other enjoyments.
III. Rules for attaining this state of heart.
1. Consider the several pursuits and actions in which we allow ourselves, whether
they are really such as our consciences approve.
2. Frequently review and examine the state of our minds, that we may find out our
defects, and know what progress we are making.
3. We should correct our errors, and make up our defects, as far as we can, by
sincere repentance. And we should derive new strength to ourselves by the exercise
of a serious and humble devotion.
Reflections—
1. See the inestimable value of integrity of heart, and the testimony of a good
conscience.
2. See how groundless those fears and perplexities are, which so often disturb the
minds of sincere persons.
3. See the presumption of those sinners who speak peace to themselves, when there
is no foundation laid for peace to them, in the temper and disposition of their hearts.
(J. Orr, D. D.)
4 my lips will not say anything wicked,
and my tongue will not utter lies.
BAR ES, "My lips shall not speak wickedness - This solemn profession made
on oath might have done something to allay the suspicions of his friends in regard to

him, and to show that they had been mistaken in his character. It is a solemn assurance
that he did not mean to vindicate the cause of wickedness, or to say one word in its
favor; and that as long as he lived he would never be found advocating it.
Nor my tongue utter deceit - I will never make any use of sophistry; I will not
attempt to make “the worse appear the better reason;” I will not be the advocate of error.
This had always been the aim of Job, and he now says that no circumstance should ever
induce him to pursue a different course as long as he lived. Probably he means, also, as
the following verse seems to imply, that no consideration should ever induce him to
countenance error or to palliate wrong. He would not be deterred from expressing his
sentiments by any dread of opposition, or even by any respect for his friends. No
friendship which he might have for them would induce him to justify what he honestly
regarded as error.
CLARKE, "My lips shall not speak wickedness - As I have hitherto lived in all
good conscience before God, as he knoweth, so will I continue to live.
GILL, "My lips shall not speak wickedness,.... This is the thing he swears to, this
the matter of his oath, not only that he would not speak a wicked word not anything
corrupt, unsavoury, unchaste, profane, and idle nor speak evil of his neighbours and
friends or of any man; but that he would not speak wickedly of himself, as he must do, if
he owned himself to be a wicked man and an hypocrite as his friends charged him, and
they would have had him confessed; but he swears he would not utter such wickedness
as long as he had any breath in him:
nor my tongue utter deceit; which respects the same thing; not merely any fallacy or
lie, or what might impose upon and deceive another, which yet he was careful of; but
such deceit and falsehood as would be a belying himself, which would be the case should
he say that he was devoid of integrity and sincerity.
JAMISO ,"(Job_6:28, Job_6:30). The “deceit” would be if he were to admit guilt
against the witness of his conscience.
K&D, "
PULPIT, "My lips shall not speak wickedness. othing shall induce him, Job says,
to speak knowingly wicked words. or my tongue utter deceit. either will he be
induced, whatever happens, to utter untruth. A confession of guilt, such as his
friends have endeavoured to extort from him, would be both wicked and false.
5 I will never admit you are in the right;

till I die, I will not deny my integrity.
BAR ES, "God forbid - ‫לי‬ ‫חלילה‬ châlıylâh lıy. “Far be it from me.” Literally, “Profane
be it to me;” that is, I should regard it as unholy and profane; I cannot do it.
That I should justify you - That I should admit the correctness of your positions,
and should concede that I am an hypocrite. He was conscious of integrity and sincerity,
and nothing could induce him to abandon that conviction, or to admit the correctness of
the reasoning which they had pursued in regard to him. Coverdale (1535 a.d.) has given
this a correct translation, “God forbid that I should grant your cause to be right.”
Till I die I will not remove mine integrity from me - I will not admit that I am
insincere and hypocritical. This is the language of a man who was conscious of integrity,
and who would not be deprived of that consciousness by any plausible representations of
his professed friends.
CLARKE, "God forbid - ‫לי‬ ‫חלילה‬ - di chalilah lli, far be it from me, that I should
justify you - that I should now, by any kind of acknowledgment of wickedness or
hypocrisy justify your harsh judgment. You say that God afflicts me for my crimes; I say,
and God knows it is truth, that I have not sinned so as to draw down any such judgment
upon me. Your judgment, therefore, is pronounced at your own risk.
GILL, "God forbid that I should justify you,.... Not but that he counted them
righteous and good men God-ward; he did not take upon him to judge their state, and to
justify or condemn them with respect to their everlasting condition; but he could not
justify them in their censures of him, and say they did a right thing in charging him with
wickedness and hypocrisy; nor could he justify them in all their sentiments and
doctrines which they had delivered concerning the punishment of the wicked in this life,
and the happiness that attends all good men; and that a man by his outward
circumstances may be known to be either a good man or a bad man; such things as these
he could not say were right; for so to do would be to call evil good, and good evil; and
therefore he expresses his utmost abhorrence and detestation of showing his
approbation of such conduct as theirs towards him, and of such unbecoming sentiments
of God, and of his dealings, they had entertained; and to join in with which would be a
profanation and a pollution, as the word used by him signifies; he could not do it
without defiling his conscience, and profaning truth:
until I die one will not remove my integrity from me; Job was an upright man
both in heart and life, through the grace of God bestowed on him; and he continued in
his integrity, notwithstanding the temptations of Satan, and his attacks upon him, and
the solicitations of his wife; and he determined through the grace of God to persist
therein to the end of his life; though what he chiefly means here is, that he would not
part with his character as an upright man, which he had always had, and God himself

had bore testimony to; he would never give up this till he gave up the ghost; he would
never suffer his integrity to be removed from him, nor remove it from himself by
denying that it belonged to him, which his friends bore hard upon him to do. So Jarchi
paraphrases it,
"I will not confess (or agree) to your saying, that I am not upright;''
the phrase, "till I die", seems rather to belong to the first clause, though it is true of both,
and may be repeated in this.
HE RY 5-6, "III. The explication of his oath (Job_27:5, Job_27:6): “God forbid that
I should justify you in your uncharitable censures of me, by owning myself a hypocrite:
no, until I die I will not remove my integrity from me; my righteousness I hold fast, and
will not let it go.” 1. He would always be an honest man, would hold fast his integrity,
and not curse God, as Satan, by his wife, urged him to do, Job_2:9. Job here thinks of
dying, and of getting ready for death, and therefore resolves never to part with his
religion, though he had lost all he had in the world. Note, The best preparative for death
is perseverance to death in our integrity. “Until I die,” that is, “though I die by this
affliction, I will not thereby be put out of conceit with my God and my religion. Though
he slay me, yet will I trust in him.” 2. He would always stand to it that he was an honest
man; he would not remove, he would not part with, the conscience, and comfort, and
credit of his integrity; he was resolved to defend it to the last. “God knows, and my own
heart knows, that I always meant well, and did not allow myself in the omission of any
known duty or the commission of any known sin. This is my rejoicing, and no man shall
rob me of it; I will never lie against my right.” It has often been the lot of upright men to
be censured and condemned as hypocrites; but it well becomes them to bear up boldly
against such censures, and not to be discouraged by them nor think the worse of
themselves for them; as the apostle (Heb_13:18): We have a good conscience in all
things, willing to live honestly.
Hic murus aheneus esto, nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
Job complained much of the reproaches of his friends; but (says he) my heart shall
not reproach me, that is, “I will never give my heart cause to reproach me, but will keep
a conscience void of offence; and, while I do so, I will not give my heart leave to reproach
me.” Who shall lay any thing to the charge of God's elect? It is God that justifies. To
resolve that our hearts shall not reproach us when we give them cause to do so is to
affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing,
when a man has sinned, to have a heart within him to smite him for it, 2Sa_24:10. But to
resolve that our hearts shall not reproach us while we still hold fast our integrity is to
baffle the designs of the evil spirit (who tempts good Christians to question their
adoption, If thou be the Son of God) and to concur with the operations of the good Spirit,
who witnesses to their adoption.
JAMISO ,"justify you — approve of your views.

mine integrity — which you deny, on account of my misfortunes.
K&D 4-7, "Job_27:4 is not to be translated: “my lips shall never speak what is false;”
for it is not a resolve which Job thus strongly makes, after the manner of a vow, but the
agreement of his confession, which he has now so frequently made, and which remains
unalterable, with the abiding fact. Far be from me - he continues in Job_27:5 - to admit
that you are right (‫י‬ ִ ‫ה‬ ָ‫יל‬ ִ‫ל‬ ָ‫ח‬ with unaccented ah, not of the fem., comp. Job_34:10, but of
direction: for a profanation to me, i.e., let it be profane to me, Ew. §329, a, Arab. hâshâ li,
in the like sense); until I expire (prop.: sink together), I will not put my innocence (‫ה‬ ָ ֻ ,
perfection, in the sense of purity of character) away from me, i.e., I will not cease from
asserting it. I will hold fast (as ever) my righteousness, and leave it not, i.e., let it not go
or fall away; my heart does not reproach even one of my days. ‫י‬ ָ‫מ‬ָ ִ‫מ‬ is virtually an obj. in a
partitive sense: mon coeur ne me reproche pas un seul de mes jours (Renan). The heart
is used here as the seat of the conscience, which is the knowledge possessed by the heart,
by which it excuses or accuses a man (Psychol. S. 134); ‫ף‬ ַ‫ר‬ ָ‫ח‬ (whence ‫ף‬ ֶ‫ּר‬‫ח‬, the season in
which the fruits are gathered) signifies carpere, to pluck = to pinch, lash, inveigh
against. Jos. Kimchi and Ralbag explain: my heart draws not back) from the confession
of my innocence) my whole life long (as Maimonides explains ‫,נחרפת‬ Lev_19:20, of the
female slave who is inclined to, i.e., stands near to, the position of a free woman), by
comparison with the Arabic inᐓarafa, deflectere; it is not, however, Arab. ᐓrf, but chrf,
decerpere, that is to be compared in the tropical sense of the prevailing usage of the
Hebrew specified. The old expositors were all misled by the misunderstood partitive ‫מימי‬
, which they translated ex (= inde a) diebus meis. There is in Job_27:7 no ground for
taking ‫י‬ ִ‫ה‬ְ‫,י‬ with Hahn, as a strong affirmative, as supposed in Job_18:12, and not as
expressive of desire; but the meaning is not: let my opponents be evil-doers, I at least am
not one (Hirz.). The voluntative expresses far more emotion: the relation must be
reversed; he who will brand me as an evil-doer, must by that very act brand himself as
such, inasmuch as the ‫מרשׁיע‬ of a ‫צדיק‬ really shows himself to be a ‫,רשׁע‬ and by recklessly
judging the righteous, is bringing down upon himself a like well-merited judgment. The
ְⅴ is the so-called Caph veritatis, since ְⅴ, instar, signifies not only similarity, but also
quality. Instead of ‫י‬ ִ‫ימ‬ ִ‫,ק‬ the less manageable, primitive form, which the poet used in Job_
22:20 (comp. p. 483), and beside which ‫ם‬ ָ‫ק‬ (‫ּום‬‫ק‬, 2Ki_16:7) does not occur in the book,
we here find the more usual form ‫י‬ ִ‫מ‬ ְ‫ּומ‬‫ק‬ ְ‫ת‬ ִ‫מ‬ (comp. Job_20:27).
(Note: In Beduin the enemy is called qômâni (vid., supra, on Job_24:12, p. 505), a
denominative from qôm, Arab. qawm, war, feud; but qôm has also the signification of
a collective of qômâni, and one can also say: entum wa-ijânâ qôm, you and we are
enemies, and bênâtna qôm, there is war between us. - Wetzst.)
The description of the misfortune of the ungodly which now follows, beginning with ‫כי‬
, requires no connecting thought, as for instance: My enemy must be accounted as

ungodly, on account of his hostility; I abhor ungodliness, for, etc.; but that he who
regards him as a ‫רשׁע‬ is himself a ‫,רשׁע‬ Job shows from the fact of the ‫רשׁע‬ having no hope
in death, whilst, when dying, he can give no confident hope of a divine vindication of his
innocence.
BE SO , "Job 27:5-6. God forbid that I should justify you — In your opinion
concerning me, and censure of me; till I die, &c. — ever hope that I will yield to
your judgment, which I know to be false: no, I abhor the thought of it, and will
sooner die than confess the guilt which you charge upon me. My righteousness I
hold fast — You shall never extort that from me, but I will resolutely maintain my
uprightness, and not be persuaded by any reason to desert its defence. My heart
shall not reproach me, &c. — With betraying my own cause and innocence; my
conscience doth not hitherto accuse me, and it shall not upbraid me hereafter.
COKE, "Job 27:5-8. God forbid that I should justify you— See the note on chap.
Job 2:9. This and the three following verses afford us a proof of Job's faith, and
contain the noble plea that he makes for himself against the reproachful insinuation
of his mistaken friends; as if he must needs have been a wicked man and a
hypocrite, under all the fair appearances of a strict piety and integrity. "Though I
am quite cast down, (says he,) and as miserable almost as it is possible to be in this
life, yet God forbid that I should justify your censures of me, by owning that I have
played the hypocrite, or been secretly wicked! o; whatever shall befal me, I am
resolved that I will still maintain and still hold fast my integrity: Let mine enemy be
as wicked, let him flourish and prosper as much as his heart can wish here; (and he
had before shewn that this is often the case with the wicked,) But, what is the hope
of the hypocrite, though he hath gained, when God taketh away his soul? i.e. What
can he think will become of him after death? What comfort can such a one possibly
entertain in the prospect of futurity?" I have put no force upon the words, but
rather softened the last branch of the sentence; for there is plainly a meiosis, as the
rhetoricians call it; and by the hypocrite's having no hope, may very reasonably be
understood, he has the most dreadful expectations. This evidently appears to have
been Job's meaning, from the following part of the chapter: Will God hear his cry,
saith he, when trouble cometh upon him? Job 27:9. But particularly from the 20th
and following verses, where he describes in a very lively manner the horror and
distraction of a wicked man upon a death-bed. From this passage then it appears,
that, in Job's opinion, the great difference between the righteous and the wicked, as
to happiness and misery, consisted in their future expectations. Peters. Heath
renders the 8th verse, For what can be the hope of the hypocrite, when he is cut off?
when God depriveth him of his life?
ELLICOTT, "(5) God forbid that I should justify you.—To admit the wickedness
with which his friends charged him would have been to justify them—to say that
they were right and he was wrong. This he resolves not to do.
PULPIT, "God forbid that I should justify you; i.e. allow that you have been right

all along, and that I have drawn these judgments down upon me by secret sins. Till I
die I will not remove mine integrity from me. So long as he continues to live, Job will
not cease to maintain his innocence. It has been repeatedly pointed out that he does
not mean to declare himself absolutely without sin, but only to deny such heinous
guilt as his friends imputed to him (see Job 22:5-9).
6 I will maintain my innocence and never let go of
it;
my conscience will not reproach me as long as I
live.
BAR ES, "My righteousness I hold fast - I hold on to the consciousness of
integrity and uprightness. I cannot, will not, part with that. Job had lost his property, his
health, and his domestic comforts, but he had in all this one consolation - he felt that he
was sincere. He had been subjected to calamity by God as if he were a wicked man, but
still he was resolved to adhere to the consciousness of his uprightness. Property may
leave a man; friends may forsake him; children may die; disease may attack him; slander
may assail him; and death may approach him; but still he may have in his bosom one
unfailing source of consolation; he may have the consciousness that his aim has been
right and pure. That nothing can shake; of that, no storms or tempests, no malignant
foe, no losses or disappointment, no ridicule or calumny, can deprive him.
My heart shall not reproach me - That is, as being insincere, false, hollow.
So long as I live - Margin, “from my days.” So the Hebrew - ‫מימי‬ mıyāmāy. Vulgate in
omni vita mea. Septuagint, “I am not conscious to myself of having done anything
amiss” - ᅎτοπα τράξας atopa pracas; compare the notes at 1Co_4:4. The idea is, that he
had a consciousness of integrity, and that he meant to maintain it as long as he lived.
CLARKE, "My righteousness I hold fast - I stand firmly on this ground; I have
endeavored to live an upright life, and my afflictions are not the consequence of my sins.
My heart shall not reproach me - I shall take care so to live that I shall have a
conscience void of offense before God and man. “Beloved, if our heart condemn us not,
then have we confidence toward God;” 1Jo_3:21. This seems to be Job’s meaning.

GILL, "My righteousness I hold fast, and will not let it go,.... Meaning not his
personal righteousness, or the righteousness of his works, as his justifying righteousness
before God, and for acceptance with him; which no man that is convinced of the
insufficiency of, as Job was, will hold fast, but renounce, and desire, with the Apostle
Paul, not to be found in it, Phi_3:9. Indeed the righteousness of his living Redeemer,
which was his, and he might call so, this he knew, and knew he should be justified by it,
and which he laid hold upon by faith in the strong exercise of it, and would not drop it,
or become remiss in it, but retain it, and constantly make mention of it, and plead it as
his justifying righteousness with God; but here he intends the righteousness of his cause,
which he always maintained strongly, and was determined he ever would, and never give
way, or let it drop, but continue to affirm, that he was a righteous man, and that it was
not for any unrighteousness he had done to any man that God dealt thus with him; he
had wronged no man, he had done justice to all men, as well as he was not devoid of the
fear of God, and piety towards him; and this character of himself he would never give up,
but defend to the uttermost:
my heart shall not reproach me so long as I live; not that he imagined he should
or could live without sin, so that his conscience could never charge, accuse, or upbraid
him with it; for there is no man, let him live a life ever so harmless and inoffensive to
God and man, but his heart will smite him, and condemn him for his sins committed in
thought, word, and deed: but Job's sense is, that he would never deny his integrity, or
renounce the righteousness of his cause, and own himself to be an insincere and
unrighteous man; should he do this, he should speak contrary to his own conscience,
which would accuse and reproach him for so saying, and therefore he was determined it
never should; for, as long as he lived, he neither could nor would say any such thing.
Some render the last phrase, "for my days" (c), or "concerning" them; for my course of
life, all my days, so Jarchi; for that my heart shall not reproach me, as being conscious to
himself he had lived in all good conscience to that day, and trusted he ever should; but
the sense before given is best.
JAMISO ,"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].
K&D, "
PULPIT, "My righteousness I held fast, and will not let it go. ot only will Job
never cease to maintain his integrity in the past, but he will hold fast to the same
course of blameless life in the future. He will not "curse God, and die." Resolutely
he will maintain his faith in God, and his dependence on him. "Though he slay me,
yet will I trust in him." My heart shall not reproach me so long as I live. This is
probably the true meaning, though some suggest "My heart doth not reproach me
for any of my days" Job determines to "have always a conscience void of offence,
both toward God and toward man" (Acts 24:16; comp. Acts 23:1; 1 Corinthians 4:4;
2 Timothy 1:3; 1 John 3:21).
SIMEO , "SELF-REPROACH

Job 27:6. My heart shall not reproach me so long as I live.
JOB had been represented by God as a perfect and upright man: and the severe
trials he was called to endure served only to prove the truth of that assertion. True it
is that he was occasionally driven by the unkindness of his friends and the depth of
his sufferings to speak without due reverence for the Supreme Being; but never
were the predictions of Satan, or the accusations of his own friends, verified
respecting him. His whole life had been a continued course of piety and virtue: and
he determined, through grace, that nothing should divert him from it. Being
conscious that he had maintained his integrity hitherto before God, he would not
suffer his uncharitable friends to rob him of the comfort which that consciousness
afforded him in this hour of trial: “he held fast his righteousness, and would not let
it go.” And being determined to preserve the same blessed course even to the end, he
said, “My heart shall not reproach me so long as I live.”
Of all the blessings that man can enjoy in this life, there is none greater than the
testimony of a good conscience: without it, not all the world can make us happy; and
with it, we find support under all the calamities that can come upon us. Let us then
consider,
I. The proper office of conscience—
Whilst we acknowledge that there are no innate ideas which obtain universally
amongst the children of men, we affirm that there is in every man an innate capacity
to judge of, yea, and an innate power that will sit in judgment upon, his actions, and
will pronounce a sentence of condemnation or acquittal upon him, according as he
obeys or violates the law, by which he conceives himself bound to regulate his life.
To this effect St. Paul, speaking of the Gentiles, says, that they, not having the
written law, are a law unto themselves; and that their conscience accuses or excuses
them, according as they demean themselves in reference to that law [ ote: Romans
2:15.].
From hence we see that the office of conscience is two-fold;
1. To judge of what is past—
[God, who will pass judgment upon all men at the last day, has appointed conscience
to be, as it were, his vicegerent in the hearts of men, and to testify to them
beforehand what sentence they are to expect at his tribunal: nor is it of actions only
that it is constituted a judge, but of dispositions, of motives, and of all the most
secret workings of the heart. If evil be committed by us in act, word, or thought, it is
to condemn us, even though the whole world should resound with our praise: and,
on the other hand, it is to bear testimony in our favour, and to acquit us, if we are
innocent, even though men and devils should combine to load us with reproach. Its
office, as an accuser, is strikingly exhibited in those who brought to our Lord the
woman taken in adultery: when he bade the person who was without sin amongst

them to cast the first stone at her, they all went out successively “from the eldest to
the last,” every one of them standing condemned in his own mind [ ote: John 8:7-
9.]. We are not necessarily to conclude, that they had all been guilty of the same
particular sin; but that every one of them had some grievous sin brought to his
remembrance, by which he was convinced that he himself was not a fit person to use
severity towards her. Our Lord did not lay any specific sin to their charge; nor were
the spectators able to accuse them: but conscience did its office: and they were
unable to withstand its potent sway. Many glorious instances also are recorded of
the power of conscience to support the mind under the severest trials. The very
instance of Job which we are now considering, evinces this: and the solemn appeals
which David, and Paul, and others, have made to God himself respecting their
integrity, prove, beyond a doubt, that the testimony of a good conscience will enable
a man to rejoice, though suffering under the foulest aspersions and the most
unfounded accusations [ ote: 2 Samuel 23:21-25. 2 Corinthians 1:12; 2 Corinthians
1:17-18; 2 Corinthians 1:23, See also Acts 23:1 and Romans 9:1-2.] — — —]
2. To direct in what is to come—
[Every man is bound to be regulated by his own conscience. We may sin indeed, and
sin grievously, whilst following the dictates of our coiucience; but our sin will
consist, not in doing what we think to be right, but in not taking care to have our
conscience better informed. Even supposing any line of conduct to bo rieht in itself,
we ought not to do it, unless we believe it to be right: for “whatsoever is not of faith,
is sin [ ote: Romans 14:23.].” We ought to be “thoroughly persuaded in our own
minds [ ote: Romans 14:5.]:” if we doubt respecting the proper line of duty, we
should wait, and inquire, and pray, till we see our way clear; especially if the doubt
have respect to the morality of the action [ ote: Romans 14:22.]. There may be
doubts about some particular circumstances which can never be fully resolved; and
in them we must follow the line which expediency prescribes: but where duty can by
any means be ascertained, then we should exert ourselves to the uttermost to learn
the will of God, and then follow the path which we apprehend he will most
approve.]
But, that we may mark more distinctly the office of conscience in relation to this
point, we shall proceed to notice,
II. Our duty with respect to it—
Whilst conscience is given to us to preserve us from all moral evil, we are bound on
our part to preserve it in a lively and vigorous state. It is our duty,
1. To consult its records—
[Unobserved by us, it notices from time to time the quality of our actions, and
frequently assigns to them a very different character from that which a common
observer would imagine them to bear. But if we forbear to consult its records, they
become gradually fainter, till they are almost wholly effaced. Scarcely an hour, and

Job 27 commentary

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Job 27 commentary