Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

26:2-3 How you have helped . . . saved . . . counseled . . . ! With these three statements Job is suggesting that the presumed theological orthodoxy of Bildad (and the other two friends) rings hollow due to its lack of any actual protection for him or reflection on the justice they pronounce. In their defense of God, the friends have neither actively helped the poor and needy (since all they have done is wrongly accuse Job who has been their protector), nor have they bothered to discern the potentially disastrous consequences of their approach (judging the circumstance of those in need to be the result of their own sin).

26:4 In light of the implied negative answer to the statements of vv. 2-3, Job asks his friends to examine whose help and whose breath has been behind their words, lest they assume resolutely but wrongly that they have spoken on God's behalf.

26:5-14 Job alludes to some obvious areas of knowledge that are open before God but concealed from human perspective, in order to warn his friends against their continued presumption that they know God's purposes in Job's disastrous circumstances.

26:5-10 Job uses the repeated vocabulary of this section to emphasize things that are clearly known to God but are hidden from human cognizance. The state or realm of the dead is not visible to humanity (under the waters, Sheol, and Abaddon), but it is naked and has no covering before God (vv. 5-6). Likewise, the description of the creation or existence of the natural world implies that other things may be hidden: the heavens appear perched over the void, and the earth appears to hang on nothing (v. 7); a cloud often binds up, covers, and spreads over another element of the heavens and itself is not split open (vv. 8-9); and it is God who has set the limits for all of these divine artifacts (v. 10).

26:9 The Hebrew word for "full moon" (cf. Ps. 81:3) is a homonym (same sound and spelling but different meaning) with the word for "throne" (see ESV footnote). If either the latter sense is intended or the author is employing intentional ambiguity in using the word, then the image may refer to the heavens as concealing God in the place of his rule.

26:11-14 The images in these verses all focus on God's power and echo a similar description in Job's first response to Bildad (see 9:5-13). The created world reveals not only that some things are hidden (26:5-10) but also the vast implications of God's power as the one who created and governs everything. Rahab (v. 12) and the fleeing serpent (v. 13) refer to the same being and make the point that God is and will be sovereign over any powerful figure opposed to him (note that in Isaiah, God uses "Rahab" as another name for Egypt, see Isa. 30:7). If it is by God's power and understanding that he rules creation (Job 26:12), Job concludes by asking how it is that, as one who merely hears the thunder of his power, any person could presume to understand it (v. 14).

27:1 The first part of Job's long response is marked with the heading typical of the dialogues, "Then Job answered and said" (see 26:1 and the verse that introduces each response from 4:1ff.). The heading here and in 29:1 (And Job again took up his discourse) helps to bind together the entirety of chs. 26-31 as Job's final speech of the dialogue, which functions as a closing statement as well as a direct response to his friends.

27:5 you. The Hebrew is plural; Job is addressing his friends collectively.

27:6 By asserting that he will hold fast to his integrity, Job echoes the Lord's description of him in the prologue (see 2:3).

27:7-23 Because these verses seem more consistent with the speeches of Job's friends, it has been suggested that they may be misplaced and ought to be interpreted as belonging to Bildad's speech in ch. 25. However, the similarity to the speeches of the friends can also be understood to be part of Job's purpose. Unlike his three friends, Job is not referring solely to what the wicked receive on earth, but wishes that his "enemy" would be like the wicked "when God cuts him off" and "takes away his life" (27:8). If Job is actually blameless before God, then those who have been his adversaries ought to consider how God weighs their own actions in light of the judgment they have described.

27:7-8 Job declares that if he is right to maintain his integrity (see vv. 2-6), then he also wishes that his adversaries would be considered as the wicked and unrighteous (v. 7). However, unlike his friends, who assume that judgment on the wicked is generally experienced in life on earth and is transparent to observers, Job says there is no hope for the wicked when God cuts him off and takes away his life (v. 8).

27:11 concerning the hand of God. Hand (Hb. yad) is often a metaphor for power, but justice is the question that concerns Job and his friends. Eliphaz claimed to speak for God in correcting Job (cf. 22:26-27). Job in turn has declared that he received revelation from God that he could not deny (6:10); he will not conceal what is with God (27:11), i.e., the thoughts of the Almighty.

27:13 The Hebrew phrase translated "with God" is often explained as being better interpreted "from God," because it would provide a parallel with the second line of the verse. The proposed change is minimal and consists of one letter in the Hebrew text being understood as accidentally appended to this phrase from the word that precedes it. However, since v. 11 has the similar phrase "with the Almighty," the sense of v. 13 in context does not require the change. The two phrases also appear central to Job's point: if his integrity is actually what is true "with God," then Job's friends ought to consider whether they are the ones who stand in danger of the judgment that they have described.

28:1-11 The structure of the Hebrew phrases brings the earth (v. 5) and its valuable treasures into focus in this section. Although it takes considerable effort (indicated by the multifaceted references to darkness in v. 3, far away locations in v. 4, and rock in vv. 9-10), human industry has developed ways to mine the earth for its precious elements (silver, gold, iron, copper, sapphires) or cultivate it (grain for bread). In these realms, whatever is hidden is brought out to light (v. 11).

28:3 Job has used the phrase deep darkness in various images throughout the dialogue with his friends (see 3:5; 12:22; 16:16; 24:17; and also 10:22). Here the phrase describes the success of human industry. As the remainder of the chapter makes clear, Job uses the description to question, if not implicitly rebuke, his friends for presuming they have been similarly successful either in discovering wisdom's place in the world or discerning its presence or absence in the heart of another.

28:4 Mining practices in the ancient Near East have been neither fully discovered nor studied enough to determine precisely what is being pictured in this verse. The word translated "shafts" is typically used to refer to the gully of an intermittent stream (just as the word translated "channels" in v. 10 is typically used to refer to either a "river" or as the proper name "the Nile"). Archaeologists have discovered horizontal mining shafts, some examples of which are also intersected by vertical shafts that were likely used to vent mining operations. Whether it is these vertical shafts that hang in the air or not, the purpose of the images is clear: the threefold description of the remote location of the mine (away from where anyone lives, forgotten by travelers, and away from mankind) further indicates the difficulty and effort involved in humanity's pursuit of precious materials.

28:7-8 Neither the birds of the sky (represented by the falcon's eye) nor the animals of the earth (represented by the lion) have any knowledge of endeavors like mining. It is a uniquely human accomplishment and application of skill.

28:11 Job's description of human industry in vv. 1-11 is summed up well in the second line of this verse: the thing that is hidden he brings out to light.

28:12-22 The questions of vv. 12 and 20 frame this section, which describes the value of wisdom and the place of understanding as unknown to mankind. The fact that they are unknown is emphasized by the number of negative statements in vv. 13-19: e.g., not know, not found, not in . . . with me, cannot be bought . . . weighed . . . valued, cannot equal it (twice), nor can it be exchanged . . . valued.

28:15-19 These verses contain multiple references to gold and to other precious stones such as blue sapphire (lapis lazuli), black or white onyx, opaque shiny crystal, bright coral, and yellow chrysolite (topaz). All are expensive and difficult to obtain, yet none are comparable to the value of wisdom.

28:21 In contrast to the earlier description about "the paths" of mining and industry (see vv. 7-8), the place of wisdom is hidden from the eyes of all living creatures on the earth, including humans, as well as from the birds of the air.

28:22 The reference to Abaddon and Death here is likely playing off Job's earlier description of them as a realm that is also hidden from human observation (see 26:5-6). These two names may be simple personifications, or they may use ideas from pagan myths (e.g., with Death [Hb. mawet] corresponding to the Canaanite deity Mot) to show that these other powers cannot find wisdom.

28:23-28 The closing section of the chapter makes it clear that only God understands and knows wisdom and how it is acquired (v. 23). He is the only one before whom both the earth and the heavens (v. 24) are fully revealed because he is the one who created them (vv. 25-27). Wisdom is thus given by God (it came through his speaking) and defined in relation to him (v. 28): the fear of the Lord, that is wisdom (see Prov. 1:7; 9:10) and to turn away from evil is understanding (see Prov. 3:7; 16:6). Job may be rebuking his friends for their treatment of him, implying that they have not acted in a way consistent with the fear of the Lord (cf. the way that the book characterizes Job himself, Job 1:1).

29:1-25 Job laments the loss of the past, when he felt that he had the presence and protection of God (vv. 1-6) as well as the respect of all those among whom he lived (vv. 7-25), which matched the way he lived his life in pursuit of righteousness and justice (see vv. 12-17).

29:1 And Job again took up his discourse. See note on 27:1.

29:2-6 Job refers to days in which he felt the presence of God guarding (when God watched over me, v. 2) and guiding him (when his lamp shone upon my head, and by his light I walked, v. 3). Job felt that it was a time when he was in his prime (or with the ESV footnote, autumn days, which would be the season of harvest) because the friendship of God (v. 4) was evident on his household (v. 5) as well as his flocks and fields (v. 6).

29:6 washed with butter. Job was renowned for his herds of cattle and his olive groves that produced riches from the earth.

29:7-25 Job opens and closes this section with a description of the honor that he once received from people in every sphere of influence (vv. 7-10, 21-25). Job's wish is not simply that he would regain his honor but that the grounds for this respect would be remembered (beginning with because in v. 12): he not only spoke in wisdom but also embodied what it required by caring for the poor and fatherless (v. 12), for the one about to perish, and for the widow (v. 13), and by protecting and preserving the needy (vv. 14-17). When Job looks back on what he thought the course of his life would be, he uses several images, including that of a well-rooted tree that would continue to bear fruit, benefiting himself and others (vv. 18-20; for similar images of the benefits of a faithful life, see Ps. 1:3; Prov. 3:18; Jer. 17:7-8).

29:11-13 The blessing that Job received from others (v. 13; see also v. 11) signified the blessing he had been to those who had no one to help them and needed to be delivered (v. 12). In the next section, Job will lament his need for someone to deliver him, now that he is the one crying for help (see 30:20, 28; also 30:24).

29:14-16 Job had been a person of significant means (see v. 6) who used his possessions and influence as if he were clothed with righteousness and justice (v. 14) to provide what the blind, lame (v. 15), needy, and those he did not know (v. 16) could not do for themselves. Job's actions contrast with how he is treated now that he is in need (see 30:10-15).

29:16 searched out the cause. Job took up legal cases even when there could be no possible benefit for him.

29:17 The wicked are pictured here as if they hunt for victims like a predator. Job describes his actions on behalf of the needy as equivalent to breaking the fangs of the unrighteous, presumably because he exposed and unraveled the means by which they had snared the poor as their prey.

29:20 Job is likely referring to the internal strength (my glory) and the external vigor (my bow) that were the mutual signs of the benefits of a life lived in wisdom.

29:24 As one who utilized his means for righteousness and justice (vv. 12-17), the smile and light of Job's face encouraged those without hope and reflected the character and presence of God (see "lamp" and "light" in v. 3).

29:25 It is with some irony that Job refers to the past, when some listened for his words and did not speak afterward (vv. 21-22), and also to the way that he formerly lived like one who comforts mourners. His friends originally set out to comfort him (see 2:11) but instead became agitated with his words and ended up acting as his accusers.

30:1-31 Job contrasts the honor of his past (29:1-25) with his present circumstances by describing the men who taunt him (30:1-8), their actions against him (vv. 9-15), and his own internal affliction (vv. 16-23) before a concluding section that references both his past acts of compassion and his present lack of hope or help (vv. 24-31).

30:1-8 Job describes just how much of a reversal his current situation represents: although he had delivered the truly needy from the oppression of the unrighteous (29:11-17), those who presume to mock him as if he has received the judgment of the unrighteous are themselves needy, because of their own actions and foolishness (see 30:8).

30:4 The plants mentioned here represent the food of desperation: saltwort is a low, struggling bush with thick, sour-tasting leaves; the broom tree is a shrub with long, straight branches, small leaves, and poisonous roots. Because the broom tree's roots are both poisonous and known for their heat when burned (see Ps. 120:4), an alternate vocalization of the Hebrew is sometimes followed with the sense "for their warmth" (see ESV footnote). However, the known quality of the broom tree's roots may be used here simply to highlight the dire situation of these men.

30:8 senseless. The Hebrew is lit., "sons of a fool" and infers further that the men being described are in some way morally responsible for their circumstances (see 2:10; cf. the description of the foolish in Prov. 1:7, 29-32; etc.).

30:9-15 Although Job had restrained the unrighteous (see 29:12, 17), he describes those who now presume to deride him, casting off any restraint, as if they are taking advantage of an easy military conquest in which they sing and spit at his downfall (30:9-11) while building siege ramps against him, breaching his defenses, and looting him (vv. 12-15).

30:11 In contrast to the past, God has loosed the cord that secured Job's tent (cf. 29:4), and men of low esteem have taken the opportunity to unbridle their tongues (see ESV footnote) and embolden their posture in his presence (cf. 30:9-10 with 29:7-11).

30:14 amid the crash. The rabble storm upon Job, like a troop of soldiers pouring through a wide breach in a fortification. They continue uninhibited in their plunder.

30:16-23 Job laments the isolation in which he now pours out his soul (v. 16) as one who wastes away without help (vv. 17-22) and waits for death (v. 23).

30:16 my soul is poured out. An idiom for grief; cf. the psalmist in his longing for worship at the temple (Ps. 42:4).

30:18 The description of Job's solitary grief and disfigured clothes contrasts with his earlier image of being clothed with righteousness and justice for the sake of delivering those in need (see 29:14).

30:20 Job feels that his present cry for help from God (also v. 28) is unanswered, which contrasts with the descriptions of Job's earlier actions on behalf of others (see 29:12).

30:24-31 Job concludes the section by picturing himself as being like one of those whose cries for help he used to answer (vv. 24-25) but who in his own distress has found evil where he hoped for good (v. 26), and isolation and mourning (vv. 27, 29-31) when he has called for help (v. 28).

31:1-40 After contrasting the honor of his past (29:1-25) with the disdain he receives because of his circumstances in the present (ch. 30), Job confesses one last time that he has lived his life in the pursuit of righteousness because he believes that is how it should be lived before God, that turning from God's way is without benefit, and that further curses should come on him if these things are not true. Job begins by affirming his commitment to fidelity and questions how he could break it (31:1-4). Sections that follow each open with a conditional statement implying that his life has not been patterned by what is described: stealing or coveting (vv. 5-8, 9-12), neglecting the needs of those both within his household and without (vv. 13-15, 16-18, 19-23, 31-32), trust in or worship of anything other than God (vv. 24-28), concealing hatred or sin (vv. 29-30, 33-34), or improper oversight of his land (vv. 38-40). Embedded in the end of this section is a final wish that the charges would be presented to him so that he could give an account (vv. 35-37).

31:1-4 Job believes that his life is lived before and governed by the Almighty (v. 2), who does number all my steps (v. 4). His confidence in this fact is the grounds upon which he uses the same vocabulary to make his final wish that "the Almighty" might answer him (v. 35) and that he could give him "an account of all my steps" (v. 37).

31:1 In affirming his moral purity, Job recalls a personal commitment he had made regarding what he would and would not gaze at, what he calls a covenant with my eyes. In particular, he professes purity in avoiding sexual lust: how then could I gaze at a virgin? The faithful reader would recognize the soundness of such a commitment, and Jesus teaches about such purity of desires (Matt. 5:28).

31:5-7 Job's references to the way he has walked (v. 5), to where his heart has led him (v. 7), and to whether he has turned aside from the way (v. 7) describe his life in images that evoke the profile of wisdom (e.g., see Prov. 4:10-19, 23-27).

31:11-12 Job grounds his own caution against adultery (v. 9) in the warnings of its consequences--both in being punished by the judges (see also v. 28) and in its having ruinous and far-reaching effects like fire (see also Prov. 6:27-29). The reference to Abaddon (Job 31:12) signifies Job's presumption that the way he has walked has consequences beyond the mere extent of all his earthly increase (see Prov. 7:21-27).

31:13-15 Job did not reject the needs of his servants (v. 13) lest they should have a complaint against him (v. 14) for which he would have no answer for God (v. 15). Job will use this vocabulary again in his final plea that he would receive an answer from his "adversary" (v. 35; the Hb. term is related to the noun translated "complaint" in v. 14).

31:16-23 Care for the poor, widow (v. 16), fatherless (v. 17), needy (v. 19), and sojourner (see vv. 31-32) is prescribed in the Pentateuch (see Ex. 22:21-27; Lev. 19:33; Deut. 24:17-18). Such action shows that someone understands that he or she lives with others before God and is called to fear him alone (Job 31:23). Job lived this way because he believed God weighed his actions, and he understood that calamity was the consequence for the unrighteous (see vv. 2-4).

31:24-28 Job has guarded against both the idolatry of trusting the wealth that God has provided rather than trusting God (vv. 24-25), and the idolatry of worshiping what God has created (vv. 26-27). Job's faithfulness in this matter is grounded in the fact that idolatry is to be punished by the judges as an action that is false to God above (see v. 12), as is adultery. This is the emphasis of Job's final appeal: he has consciously lived his life as if it were open before and in service to the God of heaven and earth.

31:31 "Who is there that has not been filled with his meat?" The question obviously calls for a negative response; those of Job's household were always well fed. Offering food and lodging was of critical importance to secure strangers from the dangers of the streets at night.

31:33 as others do. There may be an allusion here to the Genesis story, where Adam tried to conceal his sin from God (see ESV footnote).

31:35-37 Job wishes once again for an answer regarding his offenses (v. 35; see vv. 13-15), so that he might give an account of all my steps (v. 37) to the One who numbers them (see v. 4; the Hb. for "numbers" and "account" are related).