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Commentary on Job 21 verses 27–34
In these verses,
I. Job opposes the opinion of his friends, which he saw they still adhered to, that the wicked are sure to fall into such visible and remarkable ruin as Job had now fallen into, and none but the wicked, upon which principle they condemned Job as a wicked man. "I know your thoughts," says Job (Job 21:27); "I know you will not agree with me; for your judgments are tinctured and biassed by your piques and prejudices against me, and the devices which you wrongfully imagine against my comfort and honour: and how can such men be convinced?" Job's friends were ready to say, in answer to his discourse concerning the prosperity of the wicked, "Where is the house of the prince? Job 21:28. Where is Job's house, or the house of his eldest son, in which his children were feasting? Enquire into the circumstances of Job's house and family, and then ask, Where are the dwelling-places of the wicked? and compare them together, and you will soon see that Job's house is in the same predicament with the houses of tyrants and oppressors, and may therefore conclude that doubtless he was such a one."
II. He lays down his own judgment to the contrary, and, for proof of it, appeals to the sentiments and observations of all mankind. So confident is he that he is in the right that he is willing to refer the cause to the next man that comes by (Job 21:29): "Have you not asked those that go by the way - any indifferent person, any that will answer you? I say not, as Eliphaz (Job 5:1), to which of the saints, but to which of the children of men will you turn? Turn to which you will, and you will find them all of my mind, that the punishment of sinners is designed more for the other world than for this, according to the prophecy of Enoch, the seventh from Adam, Jde 1:14. Do you not know the tokens of this truth, which all that have made any observations upon the providences of God concerning mankind in this world can furnish you with?" Now,
1.What is it that Job here asserts? Two things: - (1.) That impenitent sinners will certainly be punished in the other world, and, usually, their punishment is put off until then. (2.) That therefore we are not to think it strange if they prosper greatly in this world and fall under no visible token of God's wrath. Therefore they are spared now, because they are to be punished then; therefore the workers of iniquity flourish, that they may be destroyed for ever, Psa 92:7. The sinner is here supposed, [1.] To live in a great deal of power, so as to be not only the terror of the mighty in the land of the living (Eze 32:27), but the terror of the wise and good too, whom he keeps in such awe that none dares declare his way to his face, Job 21:31. None will take the liberty to reprove him, to tell him of the wickedness of his way, and what will be in the end thereof; so that he sins securely, and is not made to know either shame or fear. The prosperity of fools destroys them, by setting them (in their own conceit) above reproofs, by which they might be brought to that repentance which alone will prevent their ruin. Those are marked for destruction that are let alone in sin, Hos 4:17. And, if none dares declare his way to his face, much less dare any repay him what he has done and make him refund what he has obtained by injustice. He is one of those great flies which break through the cobwebs of the law, that hold only the little ones. This emboldens sinners in their sinful ways that they can brow-beat justice and make it afraid to meddle with them. But there is a day coming when those shall be told of their faults who now would not bear to hear of them, those shall have their sins set in order before them, and their way declared to their face, to their everlasting confusion, who would not have it done here, to their conviction, and those who would not repay the wrongs they had done shall have them repaid to them. [2.] To die, and be buried in a great deal of pomp and magnificence, Job 21:32, Job 21:33. There is no remedy; he must die; that is the lot of all men; but every thing you can think of shall be done to take off the reproach of death. First, He shall have a splendid funeral - a poor thing for any man to be proud of the prospect of; yet with some it passes for a mighty thing. Well, he shall be brought to the grave in state, surrounded with all the honours of the heralds' office and all the respect his friends can then pay to his remains. The rich man died, and was buried, but no mention is made of the poor man's burial, Luk 16:22. Secondly, He shall have a stately monument erected over him. He shall remain in the tomb with a Hic jacet - Here lies, over him, and a large encomium. Perhaps it is meant of the embalming of his body to preserve it, which was a piece of honour anciently done by the Egyptians to their great men. He shall watch in the tomb (so the word is), shall abide solitary and quiet there, as a watchman in his tower. Thirdly, The clods of the valley shall be sweet to him; there shall be as much done as can be with rich odours to take off the noisomeness of the grave, as by lamps to set aside the darkness of it, which perhaps was referred to in the foregoing phrase of watching in the tomb. But it is all a jest; what is the light, or what the perfume, to a man that is dead? Fourthly, It shall be alleged, for the lessening of the disgrace of death, that it is the common lot: He has only yielded to fate, and every man shall draw after him, as there are innumerable before him. Note, Death is the way of all the earth: when we are to cross that darksome valley we must consider, 1. That there are innumerable before us; it is a tracked road, which may help to take off the terror of it. To die is ire ad plures - to go to the great majority. 2. That every man shall draw after us. As there is a plain track before, so there is a long train behind; we are neither the first nor the last that pass through that dark entry. Every one must go in his own order, the order appointed of God.
2.From all this Job infers the impertinency of their discourses, Job 21:34. (1.) Their foundation is rotten, and they went upon a wrong hypothesis: "In your answers there remains falsehood; what you have said stands not only unproved but disproved, and lies under such an imputation of falsehood as you cannot clear it from." (2.) Their building was therefore weak and tottering: "You comfort me in vain. All you have said gives me no relief; you tell me that I shall prosper again if I turn to God, but you go upon this presumption, that piety shall certainly be crowned with prosperity, which is false; and therefore how can your inference from it yield me any comfort?" Note, Where there is not truth there is little comfort to be expected.
63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as amidst the losses which he had met with, he was standing with undiminished uprightness. For how had his losses of substance without hurt him, who had not lost That Being, Whom he loved within?
64. But this that is said, They shall lie down alike in the dust, and the worms shall cover them, if anyone wish to take in the way of allegory, we may shortly accomplish [see cap. xvi. of this Book.] it, if what has been already said concerning this bad rich man, we repeat again. Thus it is said, His inwards are full of fatness, and his bones are moistened with marrow. [v. 30.] For as ‘fat’ arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from fatness. [Ps. 73, 7] It follows, And his bones are moistened with marrow. The lovers of this life have ‘bones’ as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have ‘bones’ indeed, but ‘marrow’ in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the ‘bones’ of the rich man are bad and stubborn practices, but the ‘marrow in the bones’ are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures.
65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, And another dieth in the bitterness of his soul, and without any wealth. Observe from the same cause whence the rich man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to ‘lie down in the dust’ is to close the eyes of the mind in earthly desires; hence it is said to every individual living in sin, and lying asleep in his wickedness, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Ep. 5, 14] But the ‘worms’ that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly. For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both.
66. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no worms of the heart covering him;’ and because he had not sunk his mind in earthly care, he did not ‘lie asleep in the dust.’ It goes on; Behold I know your thoughts, and your wrongful sentences against me. [1 Cor. 2, 11] As it is written, For what man knoweth the things of a man, save the spirit of man which is in him? on what principle is it said here, Behold I know your thoughts? But the spirit of a man is then unknown to another, when it is not shown forth either by words or deeds. For whereas it is written, Wherefore by their fruits ye shall know them; [Matt. 7, 20] it is by the thing that is done outwardly that whatever lies concealed within is brought to sight. Whence too it is rightly said by Solomon, As in water the faces of beholders shine bright, so the hearts of men are plain to the wise. [Prov. 27, 19] Again blessed Job, when he declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might show he had found out that which lay concealed in them.
The weak desire to thrive in this world’s fortune. They dread scourges as evils of great magnitude. In the case of those they see smitten, they measure the offence by the punishment. For those they see struck with the rod, they suppose them to have displeased God. Hence blessed Job’s friends were persuaded that he, whom they beheld under the rod, had been ungodly, that is, as reckoning that if he had not been ungodly, his “dwelling places would have remained.” But no one thinks so except he who still travails with the weariness of infirmity, who firmly sets the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence, it is well added, “Ask every one of them that go by the way. You will know that he understands this same, because the wicked is reserved to the day of destruction, and he is brought to the day of wrath.” Often the patience of God long suffers with those whom it already condemns to a foreknown punishment. It suffers those to go on thriving whom it sees still committing worse things. One who sees the pit of condemnation to which they are going is viewed as nothing to them. The wicked multiply here things that must be abandoned. But one who is wedded to the glory of the present life counts it great happiness to thrive here according to his wishes, though hereafter he is driven to undergo eternal punishment. Therefore, that person only sees it as nothing for the wicked to thrive, who has already removed his heart from the love of the present world. Hence, in speaking of the future condemnation of the wicked, it is rightly premised, “Ask every one of them that go by the way, and you will know that he understands this.” For he is called a “wayfarer,” who minds that the present life is to him only a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs not to continue in a transitory scene of things but to reach the eternal world.
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SUMMARY
Job 21:27 powerfully encapsulates Job's profound insight and deep frustration as he confronts his three friends, Eliphaz, Bildad, and Zophar. After enduring unimaginable personal suffering, Job also bears the crushing weight of their persistent accusations and rigid theological pronouncements. In this verse, he pierces through their pious facade, declaring that he fully comprehends their underlying motives and the malicious schemes they are unjustly devising against him, designed to condemn rather than truly comfort.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:27 employs several potent literary devices. The opening "Behold" serves as an Exclamatory Interjection, immediately capturing attention and signaling a profound declaration. Job's assertion, "I know your thoughts," functions as Direct Address and Psychological Insight, demonstrating his keen perception of his friends' hidden motives, cutting through their superficial piety to expose their true intentions. The use of "thoughts" and "devices" creates a powerful Parallelism (specifically, Synonymous Parallelism), where "devices" amplifies and clarifies the negative nature of "thoughts," moving from internal conception to active, malevolent design. The phrase "wrongfully imagine against me" employs Accusation and Moral Judgment, directly indicting his friends not just for error, but for active injustice. This verse is also rich in Irony, as those who came to comfort Job have become his accusers, and their "wisdom" has devolved into "wrongful devices" against an innocent man.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:27 stands as a powerful testament to the pain of false accusation and the profound insight of one who suffers unjustly. Theologically, it challenges simplistic notions of divine retribution, asserting that human suffering is not always a direct consequence of sin, and that those who claim to speak for God can often misrepresent His character and purposes. Job's ability to discern the "devices" of his friends highlights the importance of spiritual discernment in relationships, urging believers to look beyond outward appearances to the true intentions of the heart. This verse also foreshadows the suffering of the righteous at the hands of the self-righteous, a theme prevalent throughout biblical narrative, where the innocent are often maligned by those who believe themselves to be upholding divine truth.
REFLECTION AND APPLICATION
Job 21:27 offers profound lessons for navigating complex human relationships and theological understanding. It calls us to cultivate empathy and humility, especially when encountering those in distress. Instead of rushing to judgment or imposing our preconceived theological frameworks, we are challenged to listen deeply, offer genuine comfort, and acknowledge the mysterious nature of suffering. Job's discernment reminds us to be aware of the potential for self-righteousness and hidden agendas, both in ourselves and in others. When we see others suffering, our primary call is to compassion, not to play the role of divine prosecutor. This verse also validates the pain of being misunderstood and falsely accused, reminding us that such experiences are deeply wounding and require grace, patience, and often, the courage to speak truth to those who misjudge us, trusting that ultimate vindication belongs to God alone.
Questions for Reflection
FAQ
Why does Job accuse his friends of "wrongfully imagining" against him? Aren't they just trying to help?
Answer: Job accuses his friends because he perceives their "help" as a form of condemnation, rooted in a rigid and ultimately flawed theological framework. While they may believe they are upholding God's justice, their arguments consistently imply that Job's suffering is proof of his sin, despite his vehement denials. Job sees through their pious rhetoric to a deeper, more insidious motive: a desire to force his experience into their preconceived theological box, to justify their own understanding of divine retribution, and perhaps even to preserve their own comfort by blaming him. He feels their "devices" are not born of genuine empathy or truth-seeking, but of a need to prove him wrong and to maintain their own theological certainty, even at the expense of his dignity and integrity. Job understands that their "imagining" is "wrongful" because it is based on a false premise, leads to unjust accusations, and adds to his immense suffering rather than alleviating it, as seen in their relentless accusations throughout Job 4-25.
CHRIST-CENTERED FULFILLMENT
Job 21:27, with its poignant portrayal of an innocent man enduring false accusations and the "wrongful devices" of those who should have been his allies, finds its ultimate and most profound fulfillment in the person of Jesus Christ. Like Job, Christ was the perfectly righteous one who suffered immensely, not for His own sin, but for the sins of the world (2 Corinthians 5:21). He faced the "wrongful imaginings" and malicious "devices" of religious leaders who, clinging to their own rigid interpretations of the law, sought to condemn Him (Matthew 26:59-60). They devised schemes, bore false witness, and ultimately orchestrated His crucifixion, believing they were upholding God's will, much like Job's friends believed they were defending divine justice. Yet, through His innocent suffering and unjust death, Jesus became the ultimate vindication of the righteous, demonstrating that God's ways transcend human understanding and rigid theological frameworks. His resurrection is the ultimate "Behold, I know your thoughts" to all who wrongly imagine against God's chosen, revealing the triumph of divine love and justice over human malice and misunderstanding (Acts 2:23-24). Just as Job was eventually vindicated and restored by God (Job 42:10), Christ's suffering and resurrection provide the pathway to vindication and eternal life for all who believe, transforming the "wrongful imaginings" of humanity into the glorious plan of salvation.