Job 27:7

KJV

¶ Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous.

KJV (with Strong's)

Let mine enemy {H341} be as the wicked {H7563}, and he that riseth up {H6965} against me as the unrighteous {H5767}.

Complete Jewish Bible

"May my enemy meet the doom of the wicked; my foe the fate of the unrighteous.

Berean Standard Bible

May my enemy be like the wicked and my opponent like the unjust.

American Standard Version

Let mine enemy be as the wicked, And let him that riseth up against me be as the unrighteous.

Commentary

### SUMMARY
Job 27:7 encapsulates Job's unwavering conviction of his integrity amidst profound suffering and persistent accusations from his friends. In this powerful declaration, Job invokes a stark contrast, expressing his fervent desire that his adversaries and those who oppose him would be treated as truly wicked and unrighteous individuals. This is not merely a personal curse but a deeply theological appeal to divine justice, reflecting Job's steadfast belief that God will ultimately vindicate the righteous and clearly distinguish them from those who genuinely rebel against His ways.

### CONTEXT
* **Literary Context:** Job 27:7 is strategically positioned within Job's final and most extensive monologue, which spans chapters 27 through 31. This section follows the cessation of his friends' arguments, marking Job's resolute and prolonged defense of his innocence and moral uprightness. The immediate preceding verse, [Job 27:6](/job/27-6 "Job 27:6 - Job's Unwavering Integrity"), is a solemn oath where Job emphatically declares, "My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live." Consequently, Job 27:7 functions as a direct and powerful corollary to this declaration of integrity, an imprecation that stems not from petty malice but from a profound conviction that his accusers are fundamentally mistaken. It is an appeal for divine justice to expose their false assessments by treating them as genuinely wicked, a fate Job vehemently denies for himself. This entire monologue underscores Job's unyielding refusal to concede any personal sin as the cause of his suffering, standing firm against the prevailing retribution theology of his era.
* **Historical & Cultural Context:** In the ancient Near East, the concept of divine justice was a cornerstone of societal and religious understanding, frequently interpreted through a system of immediate retribution: righteousness led to blessing, while wickedness resulted in suffering. Job's friends, operating firmly within this conventional framework, presumed Job's immense suffering must be a direct consequence of hidden sin. Job 27:7, therefore, represents a direct challenge to this simplistic theological paradigm, appealing instead to a higher, more nuanced understanding of God's justice. The terms "enemy" (Hebrew: _'oyeb_) and "he that riseth up against me" (Hebrew: _qum 'alay_) would have been understood in a formal, often legal or adversarial sense, representing those who accuse or challenge one's standing and reputation. In a society where honor, reputation, and social standing were inextricably linked to one's perceived relationship with God and the community, Job's desire for his accusers to be equated with the "wicked" and "unrighteous" is a profound appeal for ultimate public vindication and a solemn declaration of his blamelessness in the divine court.
* **Key Themes:** Job 27:7 significantly contributes to several overarching themes woven throughout [the book of Job](/job/1 "The Book of Job - An Introduction"). Firstly, it powerfully underscores **Job's unwavering integrity and self-righteousness** in the face of immense, undeserved adversity. Despite his profound suffering, Job steadfastly refuses to admit guilt, appealing to God's ultimate justice to clearly distinguish him from the truly wicked. Secondly, the verse highlights the complex theme of **divine justice and retribution**, viewed from Job's unique perspective. While Job challenges the simplistic retribution theology espoused by his friends, he does not abandon his fundamental belief that God is inherently just and will ultimately punish the wicked. His imprecation is an expression of deep trust that God will indeed act justly, even if His sovereign ways remain inscrutable in the present. This resonates strongly with broader Old Testament wisdom literature concerning the ultimate fate of the wicked, as powerfully articulated in passages like [Psalm 37](/psalms/37 "Psalm 37 - The Fate of the Wicked and the Righteous"). Thirdly, the verse reinforces the **fundamental distinction between the righteous and the wicked**, a pervasive and critical theme throughout biblical wisdom literature. Job employs this distinction to assert his own position as righteous, contrasting himself sharply with those he considers his adversaries, whom he wishes to be identified with the truly ungodly.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Enemy (Hebrew, _ʼôyêb'_):** This term (H341) is an active participle derived from the root meaning "to hate," signifying one who is actively hostile, an adversary, or a foe. In Job's context, it refers not merely to personal antagonists but specifically to those who oppose him, particularly his friends who have become his accusers, challenging his integrity and relationship with God. Job's use of this term highlights the adversarial nature of his predicament, where his suffering has made him vulnerable to the judgmental and often hostile interpretations of others.
* **Wicked (Hebrew, _rāšāʿ'_):** This term (H7563) describes someone who is morally wrong, actively bad, guilty, or ungodly. It refers to individuals who are in rebellion against God's law, whose lives are characterized by persistent wrongdoing, or who are condemned by divine judgment. In the context of Job, this term carries the strong connotation of deserving divine punishment. Job's fervent wish that his enemies be "as the wicked" is a declaration of his own innocence and a profound appeal for God to apply the just consequences reserved for true transgressors to those who falsely accuse him.
* **Unrighteous (Hebrew, _ʻavvâl'_):** This intensive term (H5767) derives from a root meaning "to twist" or "to pervert," denoting one who is unjust, perverse, or deceitful. While overlapping with "wicked," _ʻavvâl_ specifically emphasizes the ethical and relational dimensions of wrongdoing, often implying a violation of established norms of equity, fairness, and truth. By wishing his adversaries to be "as the unrighteous," Job is asserting that their opposition to him is fundamentally unjust and morally perverse, deserving of the same condemnation as those who intentionally pervert justice and truth.

#### Verse Breakdown
* **"Let mine enemy be as the wicked":** This opening clause expresses Job's intense desire for divine intervention. He wishes that any adversary—particularly those who oppose him or falsely accuse him—would be treated by God as a truly wicked person. This is a profound appeal to God's righteous judgment, a fervent request that the fate and just consequences reserved for the ungodly would befall those who stand against Job's declared innocence. It underscores Job's conviction that he is not wicked, and therefore, those who treat him as such are themselves acting in a manner deserving of the wicked's ultimate fate. It is a powerful affirmation of his belief in a moral universe where God unfailingly distinguishes between the righteous and the unrighteous.
* **"and he that riseth up against me as the unrighteous":** This parallel clause reiterates and intensifies the sentiment of the first, employing synonymous parallelism for emphasis. "He that riseth up against me" refers to anyone who actively opposes, challenges, or accuses Job, especially in a confrontational or legalistic sense. By wishing them to be "as the unrighteous," Job is calling for them to be judged as those who are unjust, perverse, or deceitful in their actions and judgments. This reinforces Job's deep sense of being wronged and his unwavering expectation that God, as the ultimate and infallible arbiter, will expose the injustice of his accusers and mete out to them the just consequences of their moral perversity and false witness.

#### Literary Devices
Job 27:7 masterfully employs several potent literary devices to convey Job's intense plea for vindication. The most prominent is **Parallelism**, specifically synonymous parallelism, where the second clause ("and he that riseth up against me as the unrighteous") reiterates and amplifies the meaning of the first ("Let mine enemy be as the wicked"). This structural repetition intensifies Job's fervent desire for divine vindication and underscores the clear, unshakeable distinction he draws between his own integrity and the perceived wickedness of his accusers. The verse also functions as an **Imprecation** or **Invocation**, a formal prayer or curse that calls for divine judgment upon an enemy. While such language can be unsettling to modern sensibilities, in the biblical context, it frequently serves as a solemn appeal to God's justice and sovereignty rather than a mere expression of personal malice or revenge. It is a rhetorical strategy to assert one's innocence by invoking the ultimate Judge. Furthermore, there is a strong element of **Contrast** at play, as Job implicitly contrasts his own blamelessness and righteousness with the wickedness and unrighteousness he wishes upon his adversaries, thereby affirming his own integrity through a powerful negation of their accusations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 27:7, though a raw expression of human anguish and a profound desire for vindication, resonates deeply with broader biblical themes concerning God's ultimate justice and the fundamental distinction between the righteous and the wicked. Job's impassioned cry is not a call for personal revenge, but rather a solemn appeal to the divine order, trusting that God, as the perfectly righteous judge, will eventually make all things right and expose the true nature of all actions and hearts. It highlights the deep-seated human longing for justice in a world frequently characterized by injustice, and the theological conviction that God will not forever allow the wicked to prosper or the righteous to suffer without ultimate vindication. This unwavering belief in God's final judgment and the just recompense for all deeds is a consistent and foundational thread woven throughout the entire fabric of Scripture.

* [Psalm 7:9](/psalms/7-9 "Psalm 7:9 - God Judges the Righteous and the Wicked")
* [Psalm 37:10](/psalms/37-10 "Psalm 37:10 - The Wicked Shall Be No More")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God")

### REFLECTION AND APPLICATION
Job 27:7 offers a profound glimpse into the human heart's deep desire for justice and vindication when confronted with false accusations or unmerited suffering. While the New Testament calls believers to a higher and transformative standard of loving enemies and praying for those who persecute them, Job's cry is not necessarily contradictory but rather a deeply honest and raw expression of a righteous heart appealing to God's ultimate sovereignty and justice. It serves as a powerful reminder that even the most righteous individuals can experience intense frustration and a profound longing for God to intervene and set the record straight in His perfect timing. For contemporary believers, this verse underscores the paramount importance of maintaining unwavering integrity, even under immense pressure and in the face of grave injustice. It encourages us to commit our causes, our reputations, and our vindication to God, knowing with certainty that He is the ultimate and infallible judge who will distinguish between the righteous and the wicked, even when human judgment fails or is perverted. Our trust is not in our own ability to exact justice, but in God's perfect and righteous character.

#### Questions for Reflection
* **How do you reconcile Job's imprecation with the New Testament command to love your enemies and pray for those who persecute you?**
* **In what specific ways does Job's unwavering commitment to his integrity inspire you when facing false accusations or difficult, unjust circumstances in your own life?**
* **How does Job's profound appeal to divine justice strengthen your trust in God's ultimate sovereignty and perfect timing, even when you personally experience injustice?**

### FAQ

**Does Job's statement contradict New Testament teachings on loving enemies?**

Answer: While Job's statement in [Job 27:7](/job/27-7 "Job 27:7 - Job's Imprecation Against His Enemies") appears to be a curse, it is crucial to understand it within its specific Old Testament context and Job's unique situation. Job is not expressing personal malice or a desire for private revenge; rather, he is making a fervent appeal to God's ultimate justice. He is essentially asking God to treat his accusers (who are falsely accusing him of hidden wickedness) as truly wicked, thereby vindicating Job's own righteousness and exposing the injustice of their claims. This is a cry for divine justice and a solemn declaration of his own innocence in the face of unmerited suffering and relentless false accusations. The New Testament command to love enemies, as taught by Jesus in [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies"), calls believers to a higher standard of grace, mercy, and forgiveness, profoundly reflecting the very character of Christ. However, this New Testament ethic does not negate the foundational biblical truth that God is a righteous judge who will ultimately bring perfect justice. Job's statement reflects a legitimate longing for that ultimate justice, even if its expression differs from the explicit ethics of the New Covenant. Believers are consistently called to leave vengeance to God, as articulated in [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God"), trusting that He will right all wrongs in His sovereign and perfect way.

### CHRIST-CENTERED FULFILLMENT
Job 27:7, with its raw and impassioned cry for justice and vindication against false accusers, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. Job, a righteous man enduring immense and unjust suffering, longed for God to clearly distinguish him from the wicked and to mete out justice to his adversaries. Jesus, the perfectly righteous and sinless Lamb of God, suffered the ultimate injustice—crucifixion at the hands of wicked men, yet He did not curse His enemies or wish them ill. Instead, from the cross, in an unparalleled act of divine love and mercy, He prayed, "[Father, forgive them, for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus Prays for His Executioners")" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus Prays for His Executioners")). This demonstrates the profound and transformative shift from an Old Testament appeal for justice to a New Testament embodiment of sacrificial love and radical forgiveness, even while maintaining the absolute certainty of divine judgment. Through Christ's atoning death and victorious resurrection, the ultimate and eternal distinction between the righteous and the wicked is made abundantly clear: those who are "in Christ" are declared perfectly righteous, their sins fully atoned for, while those who reject Him face the just and inevitable consequences of their unrighteousness at the final judgment, as vividly depicted in [Revelation 20:11-15](/revelation/20-11-15 "Revelation 20:11-15 - The Great White Throne Judgment"). Thus, Job's deep longing for vindication is fully realized for all believers in Christ, who are justified by faith and have their ultimate accuser, Satan, silenced by the finished work of their Savior ([Romans 8:33-34](/romans/8-33-34 "Romans 8:33-34 - God Justifies His Elect")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Daniel 4:19

¶ Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.

2 Samuel 18:32

And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do [thee] hurt, be as [that] young man [is].

1 Samuel 25:26

Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal.