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Commentary on Job 27 verses 7–10
Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite.
I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (Job 27:7): Let my enemy be as the wicked, a proverbial expression, like that (Dan 4:19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity.
II. He gives us the reasons of it.
1.Because the hypocrite's hopes will not be crowned (Job 27:8): For what is the hope of the hypocrite? Bildad had condemned it (Job 8:13, Job 8:14), and Zophar (Job 11:20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, Job 4:6. "Nay," says he, "I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite?" See here, (1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way. (2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Luk 12:20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately. [2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Psa 49:17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour.
2.Because the hypocrite's prayer will not be heard (Job 27:9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isa 1:18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe, (1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isa 33:14. (2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But, (3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Psa 66:19) and set up their idols there (Eze 14:4), nor of those who turn away their ear from hearing the law, Pro 28:9. Get you to the gods whom you have served, Jdg 10:14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Mat 7:22, Mat 7:23; Luk 13:26, and the case of the foolish virgins, Mat 25:11.
3.Because the hypocrite's religion is neither comfortable nor constant (Job 27:10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note, (1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over. (2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God.
What hope, he says, does the impious have, even though he has lived so far? With what sort of assurance does he expect any salvation from God like that by which I trust to be saved? How will he confidently invoke God, after falling into misfortune, as if his prayers should be really heard?
13. The hypocrite, who in the Latin language is termed pretender [simlator], aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct show themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat. 23, 27. 28.] Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so ‘great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. [2 Cor. 12, 6] He then had somewhat yet further to be declared concerning himself, who’ forbears’ to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.
14. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shows His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. [Ps. 111, 6] As if he expressed himself in plain terms; ‘For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts.’ Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here.
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SUMMARY
Job 27:8 encapsulates Job's profound assertion regarding the ultimate futility of the hypocrite's hope and material gain in the face of divine judgment. Despite any earthly prosperity or outward show of piety, Job declares that such a person's foundation is inherently worthless, for their true spiritual state is exposed and their illusory hope vanishes at the inevitable moment when God reclaims their life. This statement serves as a stark contrast to the superficial theology of his friends, affirming that genuine integrity and a right relationship with God are the only lasting sources of hope.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 27:8 employs several potent literary devices to convey its profound message. The most prominent is the Rhetorical Question ("For what [is] the hope of the hypocrite...?") which is designed not to elicit an answer but to make a strong, emphatic assertion: the hypocrite's hope is utterly valueless. This is further amplified by Contrast, setting the apparent "gain" of the hypocrite against the ultimate reality of divine judgment and death. There is a subtle Irony in the hypocrite's "hope," as what they perceive as security and a foundation for their future is precisely what will betray them in the end. The phrase "taketh away his soul" is a form of Metonymy, where "soul" (the essence of life) stands for life itself, emphasizing God's direct and sovereign action in ending it. The verse's concise structure and direct language contribute to its impactful and memorable nature, serving as a powerful warning against misplaced trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 27:8 serves as a profound theological statement on the nature of true hope and the ultimate accountability before God. It dismantles the illusion that outward prosperity or religious performance can substitute for genuine righteousness and an authentic relationship with the Creator. The verse highlights that any "gain" achieved through ungodly means or with a defiled heart is ultimately meaningless when weighed against the eternal reality of one's soul and the certainty of divine judgment. It underscores the biblical truth that true security and lasting hope are found not in temporal possessions or human approval, but solely in God. This passage challenges individuals to examine the foundation of their faith and the priorities of their lives, urging them to seek an eternal perspective over fleeting earthly success.
REFLECTION AND APPLICATION
Job 27:8 is a piercing reminder that the true measure of a life is not found in what one accumulates or how one appears to others, but in the authenticity of one's relationship with God and the integrity of one's heart. It challenges us to look beyond superficial success and to critically examine the foundation upon which we build our hopes and aspirations. Are we pursuing genuine spiritual health, characterized by humility, repentance, and a sincere walk with God, or are we merely performing religious duties or chasing worldly achievements that will inevitably perish? This verse calls us to an eternal perspective, recognizing that life is finite and that the moment of reckoning is certain. It urges us to invest in what truly lasts: our character, our faith, and our relationship with the Lord, for at the end of our days, only these will matter. It compels us to ask ourselves if our hope is anchored in the unshakeable character of God or in the shifting sands of earthly circumstances and self-deception.
Questions for Reflection
FAQ
What does "hypocrite" mean in Job 27:8, and how is it different from modern usage?
Answer: In Job 27:8, the Hebrew word for "hypocrite" (חָנֵף, chânêph) denotes someone who is profane, godless, defiled, or impious. It's a stronger term than the modern English sense of merely pretending to be something one is not. While it includes the idea of outward pretense, its primary meaning points to an inward corruption, a lack of true reverence for God, or a deliberate choice to live in defiance of His ways. It describes a person who is fundamentally estranged from God, regardless of any outward show of piety or success. This is crucial because Job is contrasting his own integrity with the deep spiritual bankruptcy of such a person, not just their superficiality.
Is Job speaking about himself when he describes the hypocrite?
Answer: Absolutely not. In the broader context of Job 27, Job is emphatically asserting his own integrity and righteousness. He has just declared, "As God lives, who has taken away my right, and the Almighty, who has embittered my soul, as long as my breath is in me, and the spirit of God in my nostrils, my lips will not speak falsehood, and my tongue will not utter deceit" (Job 27:2-4). He then proceeds to describe the fate of the wicked and the hypocrite as a contrast to his own steadfastness. This serves to refute his friends' accusations that his suffering must be due to his own hidden sin. Job is demonstrating that he understands the ultimate end of the unrighteous, and he is clearly distinguishing himself from them.
What kind of "hope" is being referred to that the hypocrite possesses?
Answer: The "hope" (תִּקְוָה, tiqvâh) of the hypocrite refers to their expectation, confidence, or perceived security that is based on their earthly gains, their outward show of religiosity, or their ability to navigate life successfully without genuine reverence for God. It is an illusory hope, rooted in temporal circumstances and self-deception, rather than in the unchanging character and promises of God. Job's rhetorical question exposes this hope as utterly worthless because it lacks a true, eternal foundation. It is a hope that will inevitably collapse when confronted with the ultimate reality of death and divine judgment, as it is not grounded in truth or a right relationship with the Almighty.
CHRIST-CENTERED FULFILLMENT
Job 27:8, though spoken in the Old Testament, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodies true hope and exposes the futility of all false alternatives. The "hope of the hypocrite" is revealed as baseless because it is founded on self-righteousness, worldly gain, or a superficial religiosity that cannot stand before the holy God. Jesus consistently challenged such hypocrisy, as seen in His denunciations of the Pharisees, who performed their religious duties for human applause rather than divine glory (e.g., Matthew 6:1-6). He taught that true treasure is not accumulated on earth, where moth and rust destroy, but in heaven, where one's heart truly belongs (Matthew 6:19-21). The "gain" of the hypocrite, no matter how vast, is utterly worthless when God "taketh away his soul," for what good is it if one gains the whole world yet forfeits their soul (Matthew 16:26)? In contrast, the hope of the believer is not in fleeting earthly possessions or self-merit, but in Christ's finished work on the cross, His resurrection, and His promise of eternal life. He is our true and living hope (1 Timothy 1:1), the one who conquered death and hell, offering a hope that does not disappoint (Romans 5:5). Through faith in Him, our souls are secured, and our hope is anchored in an eternal reality that transcends all earthly gains and the finality of death itself, serving as an "anchor for the soul, firm and secure" (Hebrews 6:19).