Exegetical and Hermeneutical Commentary of Job 27:11
I will teach you by the hand of God: [that] which [is] with the Almighty will I not conceal.
11. by the hand of God ] Rather, concerning the hand of God. In a brief preface Job intimates that he will instruct his friends regarding the hand of God, that is, His operation, His method of dealing with the wicked.
with the Almighty ] There is no just ground for restricting the phrase with the Almighty to the meaning, the plans or purposes of the Almighty, the general principles of His government, which continue to be His principles though they may not for a time appear in actual operation. Such a limitation is interpolated into the text, and is contrary to the parallelism of the first clause. In Job 27:13 the same phrase occurs, “the portion of the wicked man with God,” which is interpreted in the next clause as “the heritage which they receive from the Almighty.” The words refer to no ideal of moral government, such as always exists and may always manifest itself; they describe God’s actual treatment of the wicked man, apart from all limitation. This is the doctrine of the three friends; that of Job in ch. 21, and even ch. 24 was very different.
Fuente: The Cambridge Bible for Schools and Colleges
11 23. The disastrous fate of the wicked man at the hand of God.
Job 27:7-10 drew a contrast between the internal state of the mind of the speaker and that of the sinner; in these verses the contrast is pursued in a terrible picture of the external history and fate of the sinner at the hand of God. From Job’s hand such a picture can have no meaning, unless either he now anticipates for himself a happy issue out of his afflictions, and restoration to prosperity, while the calamities that befall the wicked are final; or regards his own afflictions, even though they should bring him unto death, as altogether different in their character and marks from those that bring the wicked man to destruction. Either side of the alternative sets Job in complete contradiction to his position in the chapters that precede and follow this one. On the former side see on Job 27:10. The latter side supposes Job now to take a view of his afflictions entirely opposed to that which he has hitherto taken and continues to take, namely that they are due to the enmity and hostility of God (ch. Job 13:24, Job 16:9, Job 19:11; Job 19:22, but also ch. Job 30:21, and even the present chap. Job 27:2-6) a view which Elihu severely animadverts upon, ch. Job 33:10 seq. And the idea that to become the prey of pestilence and sword ( Job 27:14-15) is a sure mark of a wicked man, while to be the victim of a fatal and loathsome malady is no such proof of wickedness (Delitzsch), is one which it is difficult to treat with seriousness.
Fuente: The Cambridge Bible for Schools and Colleges
I will teach you by the hand of God – Margin, or, being in. Coverdale, In the name of God. So Tindal, Noyes, Concerning the hand of God. Good, Concerning the dealings of God. The Chaldee renders it – By the prophecy of God. Luther, I will teach you by the hand of God. The idea evidently is, that Job would instruct them by what God had done. He would appeal to his works, and to the dispensations of his providence; and by the indications of wisdom and skill which were to be found there, he would derive important lessons for their instruction on the great principles of his administration. Accordingly, in the remainder of this chapter, he makes his appeal to what actually occurs in the dispensations of Providence, and in the next, he refers to various scientific subjects, evincing the wisdom which God had shown in the mineral kingdom. The hand is the instrument by which we accomplish anything, and hence, it is used here to denote what God does.
That which is with the Almighty will I not conceal – That is, I will appeal to his works, and show what traces of wisdom there are in them.
Fuente: Albert Barnes’ Notes on the Bible
Job 27:11-23
I will teach you by the hand of God.
Gods treatment of wicked men
Looking at Jobs lecture or address, we have to notice two things.
I. Its introduction. The eleventh and twelfth verses may be regarded as an exordium; and in this exordium he indicates two things.
1. That his arguments are drawn from the operations of God in human history. I will teach you by the hand of God.
2. That the facts of human history are open to the observation of all. Behold, all ye yourselves have seen it.
II. Its doctrine. The doctrine is this, that punishment will ultimately overtake wicked men, however much, for a time, they may prosper in the world. He gives back, says a modern writer, to his three friends the doctrine which they had fully imparted to him.
1. That great wickedness often prospers for a time in this life.
2. That though it may, it must be followed by terrible punishment. Conclusion–
(1)
This address of Jobs is worthy of the imitation of religious teachers.
(2) It shows that worldly prosperity is neither a test of character, nor a safeguard against punishment. (Homilist.)
Zophars missing speech
There has been much diversity of view in regard to the remainder of this chapter. The difficulty is that Job seems here to state the same things which had been maintained by his friends, and against which he had all along contended. This difficulty has been felt to be very great, and is very great. It cannot be denied that there is a great resemblance between the sentiments here expressed, and those which had been maintained by his friends, and that this speech, if offered by them, would have accorded entirely with their main position. Job seems to abandon all which he had defended, and to concede all which he had so warmly condemned. Dr. Kennicott supposes that the text is imperfect, and that these verses constituted the third speech of Zophar. His arguments for this opinion are–
1. That Eliphaz and Bildad had each spoken three times, and that we are naturally led to expect a third speech from Zophar; but, according to the present arrangement, there is none.
2. That the sentiments accord exactly with what Zophar might be expected to advance, and are exactly in his style; that they are expressed in his fierce manner of accusation, and are in the very place where Zophars speech is naturally expected. But the objections to this view are insuperable. They are–
(1)
The entire want of any authority in the manuscripts, or ancient versions, for such an arrangement or supposition. All the ancient versions and manuscripts make this a part of the speech of Job.
(2) If this had been a speech of Zophar, we should have expected a reply to it, or an allusion to it, in the speech of Job which follows. But no such reply or allusion occurs.
(3) If the form which is usual on the opening of a speech–And Zophar answered and said–had ever existed here, it is incredible that it should have been removed. But it occurs in no manuscript or version; and it is not allowable to make such an alteration in the Scripture by conjecture. Wemyss, in his translation of Job, accords with the view of Kennicott, and makes the verses 13-23 to be the third speech of Zophar.
For this, however, he alleges no authority, and no reasons except such as had been suggested by Kennicott. Coverdale has inserted the word saying at the close of verse 12, and regards what follows to the end of the chapter as an enumeration or recapitulation of the false sentiments which they had maintained, and which Job regards as the vain things (verse 12) which they had maintained. In support of this view, it may be alleged–
(1) That it avoids all the difficulty of transposition, and the necessity of inserting an introduction, as we must do, if we suppose it to be a speech of Zophar.
(2) It avoids the difficulty of supposing that Job had here contradicted the sentiments which he had before advanced, or of conceding all that his friends had maintained.
(3) It is in accordance with the practice of the speakers in this book, and the usual practice of debaters, who enumerate at considerable length the sentiments which they regard as erroneous, and which they design to oppose.
(4) It is the most simple and natural supposition, and, therefore, most likely to be the true one. (Albert Barnes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. I will teach you by the hand of God] Relying on Divine assistance, and not speaking out of my own head, or quoting what others have said I will teach you what the mind of the Almighty is, and I will conceal nothing. Job felt that the good hand of his God was upon him, and that therefore he should make no mistake in his doctrines. In this way the Chaldee understood the words, beyad El, by the hand of God, which it translates binbuath Elaha, by the prophecy of God. Those who reject the literal meaning, which conveys a very good sense, may adopt the translation of Mr. Good, which has much to recommend it: “I will teach you concerning the dealings of God.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the hand of God, i.e. by Gods help and inspiration; as God is said to speak to the prophet with or by a strong hand, Isa 8:11. I will not teach you my own vain conceits, but what God himself hath taught me. Or, concerning (as the prefix beth is oft used, as Exo 12:43,44; Psa 63:6; 87:3; Pro 4:11)
the hand of God, i.e. his counsel and providence in governing the world, or the manner of his dealing with men, and especially with wicked men, of whose portion he discourseth Job 27:13,14, &c., showing how far the hand of God is either for them, or upon them, and against them.
That which is with the Almighty, i.e. what is in his breast or counsel, and how he executes his secret purposes concerning them; or the truth of God, the doctrine which he hath taught his church about these matters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11-23. These words are contraryto Job’s previous sentiments (see on Job21:22-33; Job 24:22-25).Job 21:22-33; Job 24:22-25).They therefore seem to be Job’s statement, not so much of his ownsentiments, as of what Zophar would have said had he spoken when histurn came (end of the twenty-sixth chapter). So Job stated thefriends’ opinion (Job 21:17-21;Job 24:18-21). Theobjection is, why, if so, does not Job answer Zophar’s opinion, asstated by himself? The fact is, it is probable that Job tacitly, bygiving, in the twenty-eighth chapter, only a general answer, implies,that in spite of the wicked often dying, as he said, inprosperity, he does not mean to deny that the wicked are in themain dealt with according to right, and that God hereinvindicates His moral government even here. Job thereforestates Zophar’s argument more strongly than Zophar would have done.But by comparing Job 27:13;Job 20:29 (“portion,””heritage”), it will be seen, it is Zophar’s argument,rather than his own, that Job states. Granting it to be true, impliesJob, you ought not to use it as an argument to criminate me.For (Job 28:1-28) theways of divine wisdom in afflicting the godly are inscrutable: allthat is sure to man is, the fear of the Lord is wisdom (Job28:28).
by the handrather,concerning the hand of God, namely, what God does in governingmen.
with the Almightythecounsel or principle which regulates God’s dealings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will teach you by the hand of God,…. To serve God, and speak truth, says one of the Jewish commentators g; rather the works of God, and methods of his providence, with wicked men and hypocrites; the wisdom of God in his dispensations towards them; the reasons why he suffers them to live in outward prosperity and happiness, and what in the issue will be their case and circumstances; wherefore some render the words, “I will [teach you the] hand of God”, or “of”, or “concerning the hand of God” h; and so Mr. Broughton, of God, his hand; not his works of nature which his hand had wrought, of which he had discoursed in the preceding chapter; but his works of providence, and those more mysterious ones relating to the afflictions of the godly, and the prosperity of the wicked. Job had been a teacher and instructor of others in the times of his prosperity, and his words had upheld, strengthened, and comforted many, Job 4:3; and he was not the less qualified for, nor the less capable of such an office now in his adversity, which had been a school to him, in which he had learned many useful lessons himself, and so was in a better capacity of teaching others. Thus some render the words, “I will teach you”, being in or “under the hand of God” i; under his mighty hand, his afflicting, chastising hand, which had touched him, and pressed him sore, and yet had guided and instructed him in many things, and particularly relating to the subject he proposed to instruct his friends in; who, though they were men of knowledge, and in years, yet he apprehended needed instruction; and he undertook to give them some by the good hand of God upon him, through his help and assistance, and under the influences and teachings of his spirit. The Targum is,
“I will teach you by the prophecy of God;”
see Eze 1:3;
[that] which [is] with the Almighty will I not conceal; meaning not the secret purposes and decrees of God within himself, which cannot be known, unless he reveals them; rather secret truths, which are not obvious to everyone, the mysteries of the kingdom, the wisdom of God in a mystery, the knowledge of which the Lord vouchsafes to some of his people in a very peculiar manner; though the mysteries of Providence seem chiefly intended, which those that carefully observe attain to an understanding of, so as to be capable of instructing others; and indeed what is in reserve with God for men among his treasures, whether of grace or glory for his own peculiar people, or especially of wrath and vengeance for wicked men and hypocrites, may be here designed; and whatever knowledge men have of the mysteries of nature, providence, and grace, which may be profitable unto others, and make for the glory of God, should not be concealed from men, see Job 6:10.
g Simeon Bar Tzemach. h “manum Dei”, Beza, Cocceius; “de manu Dei”, Mercerus, Piscator, Drusius, Schmidt, Michaelis, Schultens. i “In plaga Dei fortis versans”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
| Heritage of the Wicked. | B. C. 1520. |
11 I will teach you by the hand of God: that which is with the Almighty will I not conceal. 12 Behold, all ye yourselves have seen it; why then are ye thus altogether vain? 13 This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. 14 If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread. 15 Those that remain of him shall be buried in death: and his widows shall not weep. 16 Though he heap up silver as the dust, and prepare raiment as the clay; 17 He may prepare it, but the just shall put it on, and the innocent shall divide the silver. 18 He buildeth his house as a moth, and as a booth that the keeper maketh. 19 The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. 20 Terrors take hold on him as waters, a tempest stealeth him away in the night. 21 The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. 22 For God shall cast upon him, and not spare: he would fain flee out of his hand. 23 Men shall clap their hands at him, and shall hiss him out of his place.
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 (Job 21:1-34; Job 24:1-25); 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. l. 4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa. viii. 11. 3. What reason they had to learn those things which he was about to teach them (v. 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, v. 13. Compare ch. xx. 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 (v. 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 (Ps. xvii. 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, 2 Sam. xxiv. 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. xxvii. 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 (v. 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. i. 6. (3.) Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Rev. vi. 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, v. 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. ii. 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, Jas 5:2; Jas 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, Luke xii. 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, Prov. xiii. 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 (Eccl. ii. 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, Prov. xxviii. 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, v. 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 (v. 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, Eccl. v. 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, Eccl. v. 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 (v. 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 (Josh. x. 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?Zec 5:7; Zec 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 (v. 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, Prov. xi. 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 (Ps. lii. 7) and his ashes shall be trampled on.
Fuente: Matthew Henry’s Whole Bible Commentary
(11) I will teach you.Better, I will teach you of the hand of God; or, what is in the power of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Section second A CALM AND FORMAL STATEMENT OF JOB’S VIEWS CONCERNING THE LOT OF THE WICKED IN THIS, AND THEIR DOOM IN THE NEXT, LIFE, Job 27:11-23.
Introductory strophe a Experience has given man wisdom which should guard him against error in the interpretation of the mind and ways of God. With a noble feeling of conciliation he takes for his text the statement of the friends concerning the wicked, Job 27:11-13.
11. By the Concerning. Literally, in.
Hand of God The mystery of the divine government, which he proceeds to unfold in this and the subsequent chapters.
That which is with the Almighty His dealings. Compare Job 12:16; Job 15:9; and see note on Job 22:14.
Fuente: Whedon’s Commentary on the Old and New Testaments
Belief in the Final Destruction of the Ungodly.
v. 11. I will teach you by the hand of God, v. 12. Behold, all ye yourselves have seen it, v. 13. This is the portion of the wicked man with God, v. 14. If his children be multiplied, v. 15. Those that remain of him shall be buried in death, v. 16. Though he heap up silver as the dust, v. 17. he may prepare it, but the just shall put it on, v. 18. He buildeth his house as a moth, v. 19. The rich man shall lie down, but he shall not be gathered, v. 20. Terrors take hold on him as waters, v. 21. The east wind carrieth him away, and he departeth, v. 22. For God shall cast upon him and not spare, v. 23. Men shall clap their hands at him,
Fuente: The Popular Commentary on the Bible by Kretzmann
Job 27:11. By the hand of God i.e. By such arguments as are irresistible; by the arguments which you have all along dignified with that title; referring to chap. Job 18:21 and Job 20:29. Heath. Houbigant renders it, by the help of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
(11) I will teach you by the hand of God: that which is with the Almighty will I not conceal. (12) Behold, all ye yourselves have seen it; why then are ye thus altogether vain? (13) This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. (14) If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread. (15) Those that remain of him shall be buried in death: and his widows shall not weep. (16) Though he heap up silver as the dust, and prepare raiment as the clay; (17) He may prepare it, but the just shall put it on, and the innocent shall divide the silver. (18) He buildeth his house as a moth, and as a booth that the keeper maketh. (19) The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. (20) Terrors take hold on him as waters, a tempest stealeth him away in the night. (21) The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. (22) For God shall cast upon him, and not spare: he would fain flee out of his hand. (23) Men shall clap their hands at him, and shall hiss him out of his place.
If the Reader will compare what Job here saith in several instances, with what his friends had before observed, he will find that they agree in certain points. Job prefaceth this part of his discourse with observing, that being under divine teaching, he hath no cause to conceal truth. He therefore allows several things which they had said to be true, that wicked people must be miserable; but then the issue of their wickedness is not always induced presently. Eliphaz had said (Job 15:29-30 .) that the riches of the wicked should not continue, and that the flame should dry up his branches. And Job confirms this in saying, that if his children, which are his branches, be multiplied, it shall be for the sword; and though be heap up silver as the dust, the innocent shall divide it. So again Bildad had said (chap. 18:1.), that terrors should make the wicked afraid on every side. Now Job makes the same observation, that terrors should take hold on him as waters. But while they agree in one point, that wickedness is sure in the end to meet its just reward, Job still maintains his point, that it is not by outward circumstances of this world’s goods, conclusion is to be drawn of GOD’S favor. Many a precious soul may be sharply exercised, and be in great affliction; and many a prosperous villain may seem to enjoy great riches. And this was the contest between Job and his friends from beginning to end. They argued, from his uncommon calamities, that notwithstanding all his profession of piety, he was an hypocrite. Job takes up the subject on this ground, and after again and again contending for his sincerity, he goes on to show, that though wickedness must terminate fatally, yet it may for a while prosper and flourish. Reader! it is remarkable how much in all ages the faithful have been puzzled to explain these things. Jeremiah sets it down as an incontrovertible truth, that all the ways of GOD are righteous: yet, saith the Prophet, though I know this, I want to know why it is that the way of the wicked should prosper: Jer 12:1-3 . And Asaph doth exactly the same. Psa 73:1 . to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 27:11 I will teach you by the hand of God: [that] which [is] with the Almighty will I not conceal.
Ver. 11. I will teach you by the hand of God ] That is, by the help of God, Y , or concerning the hand of God, what is in the hand of the Lord (so the Septuagint), what things he is wont to do by his power, and what are his usual proceedings, his actual and efficacious providence, Act 4:28 . Deo iuvante et subministrante facultates (Vat.).
That which is with the Almighty I will not conceal
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will teach you. This is Zophar’s third and last address. (1) It is required by the Structure on p. 669 to complete the symmetry of the book. (2) The sentiments of Job 27:11 — Job 28:28 demand it, for they are the very opposite of Job’s and the same as Zophar’s in Job 27:13; Job 20:29. (3) If these are Job’s words, then his friends had convinced him, which Elihu declares they had not done (Job 32:12). (4) The Hebrew of Job 29:1 does not mean “continued”, but “added to take up his discourse”, which may mean conclusion as well as continuance. (5) It marks off and separates Job 29:1 — Job 31:40 from Job’s ordinary replies. Instead of replying to Zophar, Job utters his “selfjustification” (in Job 29:1 — Job 31:40), which corresponds with his lamentation in Job 3:1-26, and forms the conclusion as that had been the introduction, and prepares us for “the words of Job are ended” in Job 31:40. (6) Kennicott, Bernard, and Wolfsson assign a third address to Zophar.
Fuente: Companion Bible Notes, Appendices and Graphics
teach: Job 4:3, Job 4:4, Job 6:10, Isa 8:11
by the hand: or, being in the hand, etc
that which: Job 32:8-10, Deu 4:5, Psa 71:17, Act 20:20
Reciprocal: Job 20:3 – the spirit Job 38:2 – General
Fuente: The Treasury of Scripture Knowledge
Job 27:11. I will teach you by the hand of God That is, by Gods help and inspiration; or, by such arguments as are irresistible. The words, however, may be rendered, concerning the hand of God; that is, concerning his counsel and providence in governing the world, or the manner of his dealing with men, and especially with wicked men, of whom he discourses, Job 27:13, &c., showing how far the hand of God is either for them, upon, or against them. That which is with the Almighty That is, in his counsel, and how he executes his secret purposes concerning them; I will not conceal I will declare the truth of God, and the doctrine that he hath taught his church about these matters.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:11 I will teach you by the hand of {g} God: [that] which [is] with the Almighty will I not conceal.
(g) That is, what God reserves for himself, and of which he gives not knowledge to all.