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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 27:11–23. His four-level outline is real structure in the source text, so it is rendered as structure.
Job's friends had seen a great deal of the misery and destruction that attend wicked people, especially oppressors; and Job, while the heat of disputation lasted, had said as much, and with as much assurance, of their prosperity; but now that the heat of the battle was nearly over he was willing to own how far he agreed with them, and where the difference between his opinion and theirs lay. 1. He agreed with them that wicked people are miserable people, that God will surely reckon with cruel oppressors, and one time or other, one way or other, his justice will make reprisals upon them for all the affronts they have put upon God and all the wrongs they have done to their neighbours. This truth is abundantly confirmed by the entire concurrence even of these angry disputants in it. But, 2. In this they differed - they held that these deserved judgments are presently and visibly brought upon wicked oppressors, that they travail with pain all their days, that in prosperity the destroyer comes upon them, that they shall not be rich, nor their branch green, and that their destruction shall be accomplished before their time (so Eliphaz, Job 15:20, Job 15:21, Job 15:29, Job 15:32), that the steps of their strength shall be straitened, that terrors shall make them afraid on every side (so Bildad, Job 18:7, Job 18:11), that he himself shall vomit up his riches, and that in the fulness of his sufficiency he shall be in straits, so Zophar, Job 20:15, Job 20:22. Now Job held that, in many cases, judgments do not fall upon them quickly, but are deferred for some time. That vengeance strikes slowly he had already shown (ch. 21 and 24); now he comes to show that it strikes surely and severely, and that reprieves are no pardons.
I.Job here undertakes to set this matter in a true light (Job 27:11, Job 27:12):
I will teach you. We must not disdain to learn even from those who are sick and poor, yea, and peevish too, if they deliver what is true and good. Observe,
1.What he would teach them: "That which is with the Almighty," that is, "the counsels and purposes of God concerning wicked people, which are hidden with him, and which you cannot hastily judge of; and the usual methods of his providence concerning them." This, says Job, will I not conceal. What God has not concealed from us we must not conceal from those we are concerned to teach. Things revealed belong to us and our children.
2.How he would teach them: By the hand of God, that is, by his strength and assistance. Those who undertake to teach others must look to the hand of God to direct them, to open their ear (Isa 50:4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa 8:11.
3.What reason they had to learn those things which he was about to teach them (Job 27:12), that it was confirmed by their own observation - You yourselves have seen it (but what we have heard, and seen and known, we have need to be taught, that we may be perfect in our lesson), and that it would set them to rights in their judgment concerning him - "Why then are you thus altogether vain, to condemn me for a wicked man because I am afflicted?" Truth, rightly understood and applied, would cure us of that vanity of mind which arises from our mistakes. That particularly which he offers now to lay before them is the portion of a wicked man with God, particularly of oppressors, Job 27:13. Compare Job 20:29. Their portion in the world may be wealth and preferment, but their portion with God is ruin and misery. They are above the control of any earthly power, it may be, but the Almighty can deal with them.
II.He does it, by showing that wicked people may, in some instances, prosper, but that ruin follows them in those very instances; and that is their portion, that is their heritage, that is it which they must abide by.
1.They may prosper in their children, but ruin attends them. His children perhaps are multiplied (Job 27:14) or magnified (so some); they are very numerous and are raised to honour and great estates. Worldly people are said to be full of children (Psa 17:14), and, as it is in the margin there, their children are full. In them the parents hope to live and in their preferment to be honoured. But the more children they leave, and the greater prosperity they leave them in, the more and the fairer marks do they leave for the arrows of God's judgments to be levelled at, his three sore judgments, sword, famine, and pestilence, Sa2 24:13.
(1.)Some of them shall die by the sword, the sword of war perhaps (they brought them up to live by their sword, as Esau, Gen 27:40, and those that do so commonly die by the sword, first or last), or by the sword of justice for their crimes, or the sword of the murderer for their estates.
(2.)Others of them shall die by famine (Job 27:14): His offspring shall not be satisfied with bread. He thought he had secured to them large estates, but it may happen that they may be reduced to poverty, so as not to have the necessary supports of life, at least not to live comfortably. They shall be so needy that they shall not have a competency of necessary food, and so greedy, or so discontented, that what they have they shall not be satisfied with, because not so much, or not so dainty, as what they have been used to. You eat, but you have not enough, Hag 1:6.
(3.)Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Rev 6:8), and be buried privately and in haste, as soon as they are dead, without any solemnity, buried with the burial of an ass; and even their widows shall not weep; they shall not have wherewithal to put them in mourning. Or it denotes that these wicked men, as they live undesired, so they die unlamented, and even their widows will think themselves happy that they have got rid of them.
2.They may prosper in their estates, but ruin attends them too, Job 27:16-18.
(1.)We will suppose them to be rich in money and plate, in clothing and furniture. They heap up silver in abundance as the dust, and prepare raiment as the clay; they have heaps of clothes about them, as plentiful as heaps of clay. Or it intimates that they have such abundance of clothes that they are even a burden to them. They lade themselves with thick clay, Hab 2:6. See what is the care and business of worldly people - to heap up worldly wealth. Much would have more, until the silver is cankered and the garments are moth-eaten, Jam 5:2, Jam 5:3. But what comes of it? He shall never be the better for it himself; death will strip him, death will rob him, if he be not robbed and stripped sooner, Luk 12:20. Nay, God will so order it that the just shall wear his raiment and the innocent shall divide his silver.
[1.]They shall have it, and divide it among themselves. In some way or other Providence shall so order it that good men shall come honestly by that wealth which the wicked man came dishonestly by. The wealth of the sinner is laid up for the just, Pro 13:22. God disposes of men's estates as he pleases, and often makes their wills against their wills. The just, whom he hated and persecuted, shall have rule over all his labour, and, in due time, recover with interest what was violently taken from him. The Egyptians' jewels were the Israelites' pay. Solomon observes (Ecc 2:26) that God makes the sinners drudges to the righteous; for the sinner he gives travail to gather and heap up, that he may give to him that is good before God.
[2.]They shall do good with it. The innocent shall not hoard the silver, as he did that gathered it, but shall divide it to the poor, shall give a portion to seven and also to eight, which is laying up the best securities. Money is like manure, good for nothing if it be not spread. When God enriches good men they must remember they are but stewards and must give an account. What bad men bring a curse upon their families with the ill-getting of good men bring a blessing upon their families with the well-using of. He that by unjust gain increaseth his substance shall gather it for him that will pity the poor, Pro 28:8.
(2.)We will suppose them to have built themselves strong and stately houses; but they are like the house which the moth makes for herself in an old garment, out of which she will soon be shaken, Job 27:18. He is very secure in it, as a moth, and has no apprehension of danger; but it will prove of as short continuance as a booth which the keeper makes, which will quickly be taken down and gone, and his place shall know him no more.
3.Destruction attends their persons, though they lived long in health and at ease (Job 27:19): The rich man shall lie down to sleep, to repose himself in the abundance of his wealth (Soul, take thy ease), shall lie down in it as his strong city, and seem to others to be very happy and very easy; but he shall not be gathered, that is, he shall not have his mind composed, and settled, and gathered in, to enjoy his wealth. He does not sleep so contentedly as people think he does. He lies down, but his abundance will not suffer him to sleep, at least not so sweetly as the labouring man, Ecc 5:12. He lies down, but he is full of tossings to and fro till the dawning of the day, and then he opens his eyes and he is not; he sees himself, and all he has, hastening away, as it were, in the twinkling of an eye. His cares increase his fears, and both together make him uneasy, so that, when we attend him to his bed, we do not find him happy there. But, in the close, we are called to attend his exit, and see how miserable he is in death and after death.
(1.)He is miserable in death. It is to him the king of terrors, Job 27:20, Job 27:21. When some mortal disease seizes him what a fright is he in! Terrors take hold of him as waters, as if he were surrounded by the flowing tides. He trembles to think of leaving this world, and much more of removing to another. This mingles sorrow and wrath with his sickness, as Solomon observes, Ecc 5:17. These terrors put him either [1.] Into a silent and sullen despair; and then the tempest of God's wrath, the tempest of death, may be said to steal him away in the night, when no one is aware or takes any notice of it. Or, [2.] Into an open and clamorous despair; and then he is said to be carried away, and hurled out of his place as with a storm, and with an east wind, violent, and noisy, and very dreadful. Death, to a godly man, is like a fair gale of wind to convey him to the heavenly country, but, to a wicked man, it is like an east wind, a storm, a tempest, that hurries him away in confusion and amazement, to destruction.
(2.)He is miserable after death.
[1.]His soul falls under the just indignation of God, and it is the terror of that indignation which puts him into such amazement at the approach of death (Job 27:22): For God shall cast upon him and not spare. While he lived he had the benefit of sparing mercy; but now the day of God's patience is over, and he will not spare, but pour out upon him the full vials of his wrath. What God casts down upon a man there is no flying from nor bearing up under. We read of his casting down great stones from heaven upon the Canaanites (Jos 10:11), which made terrible execution among them; but what was that to his casting down his anger in its full weight upon the sinner's conscience, like the talent of lead? Zac 5:7, Zac 5:8. The damned sinner, seeing the wrath of God break in upon him, would fain flee out of his hand; but he cannot: the gates of hell are locked and barred, and the great gulf fixed, and it will be in vain to call for the shelter of rocks and mountains. Those who will not be persuaded now to fly to the arms of divine grace, which are stretched out to receive them, will not be able to flee from the arms of divine wrath, which will shortly be stretched out to destroy them.
[2.]His memory falls under the just indignation of all mankind (Job 27:23): Men shall clap their hands at him, that is, they shall rejoice in the judgments of God, by which he is cut off, and be well pleased in his fall. When the wicked perish there is shouting, Pro 11:10. When God buries him men shall hiss him out of his place, and leave on his name perpetual marks of infamy. In the same place where he has been caressed and cried up he shall be laughed at (Psa 52:7) and his ashes shall be trampled on.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“I will teach you through the hand of God.” He says that he will describe to them with his teaching the afflictions that are given to the hypocrites through the hand of God. In order to show his full knowledge of the things that he will describe, he adds a full account of them. They cannot ignore what he is going to relate. The Greek text reads, “I will announce to you the things that are in the hand of God, the things that are with the Almighty, and I will not lie.”
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Summary
Job 27:13 serves as Job's unwavering declaration concerning the ultimate and certain destiny of the wicked and oppressors, sharply contrasting with his own undeserved suffering. In this profound statement, Job affirms his steadfast belief in God's perfect and sovereign justice, asserting that while the ungodly may experience fleeting temporal prosperity, their true and inevitable "portion" and "heritage" from "the Almighty" is divine judgment, ruin, and ultimate destruction. This verse powerfully underscores God's supreme authority over all justice, providing both a solemn warning to those who choose a path of wickedness and profound comfort to the righteous who endure under oppression, reinforcing the timeless biblical truth that no evil deed will ultimately escape God's righteous and inescapable retribution.
Context
Literary Context
Job 27 marks a pivotal moment in Job's extended discourse, occurring after his three friends have ceased their arguments and accusations. Having endured relentless theological attacks suggesting his suffering was a direct consequence of his sin, Job here reasserts his integrity and unwavering faith in God, as powerfully articulated in his oath of innocence and commitment to righteousness in Job 27:1-6. This chapter is not a concession to the simplistic retributive theology of Eliphaz, Bildad, and Zophar, who insisted on a direct, immediate correlation between sin and suffering. Instead, Job articulates a universal principle of divine justice: while the wicked may indeed appear to prosper for a season, their ultimate, divinely ordained destiny is judgment from God. By stating this, Job distinguishes his own righteous yet inexplicable suffering from the certain, inevitable fate of the ungodly, thereby reinforcing his belief in a just and sovereign God even amidst his profound personal anguish. It serves as a powerful affirmation of God's ultimate control over justice in the world, a truth Job grasps even if it does not explain his immediate circumstances.
Historical & Cultural Context
In the ancient Near East, the concepts of "portion" (Hebrew: chêleq) and "heritage" (Hebrew: nachălâh) were deeply significant, rooted in the allocation of land, tribal allotments, and the transmission of family blessings or curses. A "portion" often referred to one's allotted share of land, spoils, or even food, signifying one's divinely or socially appointed lot in life. A "heritage" typically denoted a permanent, inherited possession, such as the tribal land allotments in Israel, which were viewed as a divine gift and a fundamental source of security, identity, and blessing. For the righteous, their portion and heritage were frequently associated with God Himself, or the abundant blessings He bestowed, as seen in Psalm 16:5. Conversely, for the wicked, their "portion" and "heritage" were understood metaphorically as their ultimate, divinely ordained destiny—a fate of judgment, destruction, and separation from God's favor. The specific reference to "the Almighty" (Hebrew: El Shaddai) invokes a powerful, ancient name for God, emphasizing His omnipotence, self-sufficiency, and unchallenged authority to execute justice and judgment, a concept deeply ingrained in the worldview of the time.
Key Themes
This verse profoundly contributes to several overarching themes present within the book of Job and broader biblical theology. Firstly, it emphatically underscores the theme of Divine Retribution, clearly stating that God, identified as "the Almighty," is the ultimate arbiter of justice who unfailingly metes out judgment to the wicked and oppressors. This emphasizes that ultimate accountability rests solely with Him, not with fallible human systems. Secondly, it highlights the Inevitable Consequences of Wickedness, utilizing the terms "portion" and "heritage" with stark irony to signify that the wicked's allotted share is not prosperity or peace, but an inescapable divine judgment, thereby illustrating the futility and ultimate self-destruction inherent in a life built on injustice. This stands in profound contrast to the blessed "portion" of the righteous, as celebrated in Psalm 73:26. Thirdly, the verse speaks powerfully to Justice for the Oppressed, offering a profound assurance that those who inflict injustice will not ultimately escape divine judgment. It affirms God's deep concern for the vulnerable and His unwavering commitment to righteousness, a truth echoed throughout the prophetic books, such as Isaiah 1:17. Finally, by attributing the judgment to "the Almighty," Job profoundly underscores God's Sovereignty—His supreme power and authority to enforce justice and ensure that no one, especially oppressors, remains unpunished indefinitely, thereby affirming His perfect and unassailable justice, as seen in Deuteronomy 32:4.
Exposition and Analysis
Key Word Analysis
From the root meaning "to divide" or "to allot," this term properly refers to a part, share, or division, often used in the context of land inheritance or a share of spoils. Theologically, it signifies one's allotted lot or destiny in life, often in direct relation to God. While for the righteous, God Himself is their "portion" (e.g., Psalm 119:57), here it is used antithetically to describe the negative, divinely allotted destiny of the wicked—not a blessing or inheritance, but judgment and ruin.
This word signifies an inheritance, possession, or patrimony, typically something permanently handed down, such as the tribal land allotments in Israel. It carries strong connotations of an enduring, established right or destiny. Similar to "portion," its application to the wicked's fate is ironic, implying that what they "inherit" from God is not blessing or prosperity, but an inescapable and enduring consequence of their unrighteousness. It is their fixed, ultimate outcome.
This is one of the most ancient and profound names for God in the Old Testament, often translated as "Almighty" or "All-Sufficient One." It emphasizes God's absolute power, omnipotence, and self-sufficiency, highlighting His ability to fulfill His promises and execute His judgments without hindrance. In this context, the use of Shadday underscores the certainty and irresistibility of the judgment described; it is a judgment from the One who possesses all power and authority, against whom none can stand.
Verse Breakdown
"This [is] the portion of a wicked man with God"
Job commences his declaration by asserting that the subsequent description constitutes the divinely ordained "portion" or ultimate destiny for those who live wickedly. The crucial phrase "with God" emphasizes that this outcome is not a random occurrence or merely a consequence of human justice, but a judgment directly determined and meted out by God Himself. It signifies that the wicked's ultimate lot is intrinsically tied to their relationship (or lack thereof) with the righteous and sovereign God.
"and the heritage of oppressors"
This clause serves as a powerful parallel to the first, broadening the scope from a general "wicked man" to specifically include "oppressors," highlighting those who actively inflict injustice, violence, and suffering upon others. The deliberate use of "heritage" reinforces the idea of an inevitable, permanent, and divinely appointed outcome. It is what they are irrevocably destined to "inherit" as a direct result of their actions, underscoring the absolute certainty and enduring nature of their judgment.
"[which] they shall receive of the Almighty"
This concluding phrase explicitly and unequivocally states the ultimate source of this "portion" and "heritage." It is not from human systems, fate, or chance, but directly "of the Almighty" (Hebrew: El Shadday). This reinforces God's supreme power, absolute authority, and unwavering commitment to justice. The passive voice "they shall receive" implies an absolute certainty and inescapability; it is a judgment that will be delivered by the omnipotent God, leaving no room for evasion or appeal.
Literary Devices
Job 27:13 masterfully employs several literary devices to convey its powerful and sobering message. Central to its impact is Irony, particularly evident in the application of the terms "portion" and "heritage." These words typically denote a positive, desirable inheritance or an allotted share, often associated with blessing, prosperity, and security. By applying them to the wicked, Job subverts their usual meaning, creating a stark and unsettling contrast: what the wicked "inherit" is not blessing but divine judgment, ruin, and ultimate destruction. This ironic twist powerfully highlights the ultimate futility and self-destructive nature of a life lived in defiance of God's righteousness. The verse also utilizes Synonymous Parallelism, where the phrase "the portion of a wicked man with God" is echoed, reinforced, and expanded upon by "the heritage of oppressors." This structural repetition not only emphasizes the certainty of the judgment but also broadens its scope, applying it comprehensively to both general wickedness and specific acts of oppression. Furthermore, the strategic use of the divine epithet "the Almighty" (El Shaddai) serves as a potent rhetorical device. It is a profound appeal to God's ultimate power, unchallenged authority, and absolute sovereignty, underscoring the absolute certainty and irresistible nature of the judgment being described. This name evokes a deep sense of divine majesty and omnipotence, ensuring the reader understands that this is a decree from the highest authority, from whom there is no escape or appeal.
Theological and Thematic Connections
Job 27:13 stands as a profound declaration of God's unwavering commitment to justice and His ultimate sovereignty over all human affairs. It directly refutes the simplistic notion that divine justice is always immediate or easily discernible in temporal circumstances, yet it firmly asserts that justice will ultimately and inevitably prevail. The verse underscores the timeless biblical truth that while the wicked may indeed flourish for a time, their apparent prosperity is fleeting and illusory, and their true, divinely appointed destiny is certain judgment. This provides a crucial theological anchor for believers who grapple with the apparent prosperity of the ungodly and the perplexing suffering of the righteous, affirming that God sees all and will, in His perfect timing, bring every deed into account. It highlights the stark contrast between the temporary gains achieved through injustice and the eternal, inescapable consequences of defying God, emphasizing that true inheritance, lasting security, and ultimate blessing are found only in Him.
Reflection and Application
Job 27:13 offers both a stern, sobering warning and a profound source of comfort, making it deeply relevant for contemporary reflection and application in our lives. For those who might be tempted by unrighteous gain, who consider cutting ethical corners, or who engage in oppressive practices, this verse serves as a solemn reminder that no act of wickedness, however seemingly successful or unpunished in the short term, ultimately escapes the ultimate scrutiny and righteous judgment of God. There is an inevitable "portion" and "heritage" awaiting those who defy divine justice, a destiny determined by the Almighty Himself. This truth should prompt deep introspection and a call to sincere repentance, recognizing that true security, lasting peace, and genuine blessing come only from living in alignment with God's righteous character and His perfect will. Conversely, for those who suffer under the weight of injustice, who feel oppressed, or who struggle to reconcile the apparent prosperity of the wicked with God's goodness and love, this verse provides immense solace and unwavering hope. It powerfully reaffirms that God is indeed just, that He sees every act of oppression and every tear shed, and that He will ultimately bring about perfect justice. It encourages patience, steadfast faith, and perseverance, reminding us to trust implicitly in God's perfect timing and His sovereign plan, rather than despairing at present circumstances. Our ultimate hope is not in immediate temporal vindication but in the certain, future judgment of the Almighty, who will set all things right.
Questions for Reflection
FAQ
Why does Job, who is defending his own righteousness, speak about the portion of the wicked?
Job's discourse in Job 27 is complex and highly nuanced. He is not conceding that his profound suffering is a direct consequence of his own wickedness. Instead, he is emphatically reaffirming his deep-seated belief in God's general principle of justice, a principle that his friends have consistently misapplied to his unique and inexplicable situation. By describing the true "portion" of the wicked, Job is achieving several critical objectives: (1) He is demonstrating that he does understand God's righteous justice, perhaps even more profoundly than his friends, but that this universal truth does not adequately explain his specific case. (2) He is clearly distinguishing himself from the wicked; his suffering is not their divinely ordained fate. (3) Most importantly, he is expressing his unwavering faith in God's ultimate sovereignty and perfect justice, even when he cannot fully comprehend his own immediate, agonizing circumstances. He knows with absolute certainty that God will judge the wicked, even if He allows the righteous to suffer for mysterious and unfathomable reasons. This demonstrates Job's deep, albeit struggling, theological understanding and his enduring trust in God's character.
Christ-Centered Fulfillment
Job 27:13, with its solemn declaration of the wicked's inevitable portion of judgment from "the Almighty," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament often speaks of temporal judgments and the general principle of divine retribution, the New Testament reveals the full, cosmic scope of divine justice, culminating in Christ's dual and supreme role as both the merciful Savior and the righteous Judge of all humanity. The "portion of a wicked man" is ultimately not merely temporal ruin but eternal separation from God, a terrifying reality powerfully articulated by Jesus Himself when speaking of those cast into "the eternal fire prepared for the devil and his angels" (Matthew 25:41). However, the glorious good news of the Gospel is that Christ, in His infinite love, bore this very "portion" of judgment on the cross for all who believe, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). He absorbed the "heritage of oppressors" and the "portion of the wicked" in His own body, so that His followers might receive a new, glorious "heritage"—an inheritance in the kingdom of light, delivered from the domain of darkness (Colossians 1:12-13). Ultimately, Christ's glorious return will usher in the final, perfect judgment, where every deed, whether good or evil, will be brought to light before the Great White Throne (Revelation 20:11-15), and the wicked will indeed receive their just portion, while the righteous, clothed in His imputed righteousness, will inherit eternal life and dwell in His presence forever (Matthew 25:34). Thus, Job's ancient declaration of divine justice points forward with prophetic precision to the perfect and ultimate justice executed through the Lamb of God, who both saves and judges.