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Commentary on Job 27 verses 1–6
1 ¶ Moreover Job continued his parable, and said,
2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;
3 All the while my breath is in me, and the spirit of God is in my nostrils;
4 My lips shall not speak wickedness, nor my tongue utter deceit.
5 God forbid that I should justify you: till I die I will not remove mine integrity from me.
6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.
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,
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.
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.
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, Sa2 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 27:1
While his three friends remained silent about his words, the blessed Job, by linking himself with what had been said before, adds the words that follow. Indeed he had spoken his previous words as a prologue to what follows now.
Gregory the DialogistAD 604
2. By which same verse it is shown in how great mystery the words of this most saintly man are delivered, when ‘a parable,’ i.e. a simile, is described as ‘taken up’ by him, who utters nothing below in the way of simile or comparison. For be it far from us in this place to interpret a ‘parable’ that musical instrument [‘We know of no musical instrument so called either now or formerly; but one may imagine some so named from their parabolic figure.’ Ben.]. Since neither is it allowable to suppose that under infliction of chastenings he used music, when Truth saith by His Scripture, Music in mourning is as a tale out of season. The word ‘parable,’ then, having been named, see how we now learn, the text itself telling it, not by the text only to estimate his words. And so every thing must be drawn to turn to that likeness, by which the Church is denoted in a figure. And indeed in the very beginning of his speaking, the things said are put forth in a plain sense, but they are entwined with more obscure ones subjoined. For he begins as he is used, with a plain mode of speech, but he finishes his words with a description pregnant through mystical significations.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 27:1 serves as a pivotal introductory verse, marking the solemn commencement of Job's final and most extensive soliloquy within the dialogue section of the book. This verse signals a significant and deliberate shift in the narrative, as Job, having endured the arguments and accusations of his three friends, now takes the floor to deliver a profound, authoritative declaration that not only reaffirms his unwavering integrity but also delves into complex theological truths concerning the fate of the wicked and the ultimate vindication of the righteous.
CONTEXT
Literary Context: Job 27:1 immediately follows the conclusion of the third cycle of speeches between Job and his three friends (Eliphaz, Bildad, and Zophar). Notably, Zophar's third speech is conspicuously absent from the Masoretic Text, leading scholars to debate whether it was lost or if the current arrangement implies a definitive breakdown in the friends' ability to respond meaningfully. This verse, therefore, marks a dramatic and intentional shift from direct disputation to Job's sustained monologue, which extends through Job 31. It functions as a formal heading, preparing the reader for a weighty and comprehensive statement from Job, distinct from his previous reactive responses to his friends. His discourse here is not a mere rebuttal but a self-contained, solemn declaration of his continued righteousness and a profound reflection on divine justice, paving the way for the later appearance of Elihu in Job 32 and ultimately God's direct intervention in Job 38.
Historical & Cultural Context: In the ancient Near East, wisdom literature frequently featured disputation speeches and profound pronouncements on life's mysteries. The term "parable" (Hebrew: mashal) used in this verse is crucial for understanding its gravity. Unlike the illustrative stories typically found in the New Testament parables, an Old Testament mashal (מָשָׁל) is a broad genre encompassing proverbs, taunts, laments, allegories, oracular sayings, and weighty, often poetic, discourses. It signifies an authoritative utterance, a profound statement that carries significant moral or theological weight, often delivered by a wise person or sage. Job's "parable" is thus not a simple story but a solemn, perhaps even cryptic or challenging, declaration of truth as he perceives it, reflecting his deep wisdom and experience. This context underscores the gravity and intended impact of Job's ensuing speech, positioning him as a sage delivering a final, comprehensive word on his situation and the nature of justice.
Key Themes: This verse introduces several critical themes that permeate Job's subsequent discourse. Firstly, it highlights Job's unwavering resolve and integrity. Despite immense suffering and the relentless accusations of his friends, Job adamantly refuses to recant his claim of innocence, asserting his righteousness before God and humanity. Secondly, the use of "parable" emphasizes the authoritative and profound nature of Job's wisdom. His speech is not merely a complaint or a defense but a deep theological reflection on the paradox of suffering and divine justice, challenging conventional wisdom that directly links suffering to sin. Thirdly, the verse signifies a transition from dialogue to monologue, underscoring Job's final, independent declaration of faith and his understanding of God's ways, setting the stage for the book's climax where God himself will speak from the whirlwind in Job 38:1. This transition also implicitly concludes the friends' capacity to offer meaningful counsel, as their arguments have proven insufficient to explain Job's unique suffering, as seen in the preceding chapters, particularly the silence following Bildad's brief final speech in Job 25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 27:1 employs several key literary devices to underscore the significance of the moment. The verse functions as a Transitional Marker, signaling a clear and deliberate shift from the cyclical, often repetitive, dialogues between Job and his friends to Job's extended, uninterrupted monologue. This structural transition emphasizes the finality of the friends' arguments and the enduring nature of Job's integrity and resolve. The use of the term Mashal (translated as "parable") is a significant literary choice, functioning as a Genre Indicator. It elevates Job's speech from a mere response or complaint to a profound, authoritative, and often poetic discourse, characteristic of ancient Near Eastern wisdom literature. This choice imbues Job's words with greater weight, solemnity, and intellectual depth, suggesting they contain deep truths or insights that transcend simple argumentation. Furthermore, the phrasing "Job continued his parable, and said" can be seen as an instance of Prose Introduction to a poetic discourse, a common feature in biblical narrative, setting the stage for the profound and often lyrical content that follows in Job's final defense and declaration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 27:1 introduces Job's final, sustained declaration of his integrity and his wrestling with the paradox of righteous suffering and divine justice. Theologically, it underscores the profound theme of unwavering faith and integrity in the face of incomprehensible adversity. Despite the relentless pressure from his friends to confess sin and the apparent silence of God, Job refuses to compromise his conviction of innocence. His "parable" becomes a testament to the human spirit's capacity to seek truth, maintain integrity, and articulate one's case before God, even when conventional theological frameworks fail. This persistence in seeking an audience with God and articulating his defense prefigures the ultimate vindication of the righteous, a theme central to the biblical narrative and the hope of believers across generations.
REFLECTION AND APPLICATION
Job 27:1 is a powerful reminder of the importance of maintaining integrity and speaking truth, even when doing so is difficult, unpopular, or met with misunderstanding. In a world that often pressures us to conform, compromise our convictions, or silence our authentic voice, Job's resolute continuation of his "parable" encourages us to stand firm in what we know to be true, especially concerning our faith, character, and relationship with God. His example teaches us that profound wisdom and spiritual insight often emerge not just from conventional teachings, but from deep personal suffering, honest wrestling with God, and courageous reflection. We are called to articulate our deepest convictions with clarity and courage, even when misunderstood, accused, or seemingly abandoned. This verse challenges us to consider what "parable"—what weighty truth or testimony born of our unique journey—we are called to "continue" in our own lives, bearing witness to God's faithfulness and our own journey of faith, even when the path is arduous and the answers are not immediately clear. It calls us to be authentic and unwavering in our pursuit of truth and righteousness.
Questions for Reflection
FAQ
What is the significance of the word "parable" in Job 27:1?
Answer: The Hebrew word translated as "parable" is mashal (מָשָׁל). Its significance is much broader than the New Testament understanding of a simple illustrative story. In the Old Testament, a mashal can refer to a proverb, a taunt, a lament, an oracle, or a profound, often poetic, discourse that conveys wisdom or moral instruction. In Job 27:1, it signifies that Job's ensuing speech is a solemn, authoritative, and weighty declaration, a deep reflection on life, justice, and the ways of God, rather than merely a continuation of an argument or a simple narrative. It elevates his discourse to a significant piece of wisdom literature, indicating its profound theological and philosophical depth.
Why does Job "continue his parable" at this point in the book?
Answer: Job's decision to "continue his parable" in Job 27:1 marks a critical turning point in the narrative. The traditional cycle of speeches with his three friends has concluded, and their arguments have proven insufficient to explain Job's suffering or convince him of his sin. This verse signals Job's determination to deliver a comprehensive, authoritative statement of his own, independent of their accusations and the conventional wisdom they represent. He is not merely responding but initiating a profound monologue that reaffirms his integrity and delves into his understanding of divine justice and the fate of the wicked, setting the stage for the later interventions of Elihu and God himself. It signifies his unwavering resolve to speak his truth and present his case directly, even in the absence of a direct divine response.
CHRIST-CENTERED FULFILLMENT
Job's resolute "continuation of his parable" in Job 27:1, a profound declaration of integrity and truth in the face of immense suffering and misunderstanding, finds its ultimate and perfect fulfillment in the person of Jesus Christ. Just as Job, though innocent, endured relentless accusations and profound suffering, Christ, the perfectly righteous one, "continued His parable" of truth and grace, even unto death. His entire earthly ministry was a mashal—a weighty, authoritative discourse on the nature of God's kingdom, delivered through His teachings (as seen in Matthew 5-7), His parables (like those in Matthew 13), and ultimately, His life, death, and resurrection. Like Job, who was misunderstood by his friends and seemingly abandoned by God, Christ experienced the ultimate abandonment on the cross, crying out, "My God, my God, why have you forsaken me?" Yet, in His steadfastness and unwavering commitment to the Father's will, He perfectly fulfilled the righteous suffering that Job exemplified. Christ's "parable" culminates not in a mere declaration, but in the ultimate act of self-sacrifice, providing the true and final answer to the problem of suffering and injustice, and ushering in a new covenant where righteousness is imputed by faith, as seen in Romans 3:21-26. He is the Lamb of God who takes away the sin of the world, the ultimate vindication for all who trust in Him, transforming Job's longing for a Redeemer in Job 19:25 into a glorious and redemptive reality for all humanity.