Job 27:2

2. my judgment] As above, my right. God has taken this away by afflicting Job unjustly. The state of Job’s mind here is altogether the same as before. He still cleaves to God and swears by His name, and still charges Him with iniquity in His treatment of himself.

vexed my soul] lit. embittered, i. e. by his mysterious afflictions; comp. Rth_1:20 (“dealt bitterly”).

2–6. Job with the solemnity of an oath by God declares that he speaks in sincerity when affirming his innocence. Till he die he will not admit his guilt; his conscience reproaches him for no part of his life.

Job_27:2-4 read,

2. As God liveth who hath taken away my right,

And the Almighty who hath made bitter my soul,

3. (For my life is yet whole in me,

And the breath of God is in my nostrils),

4. My lips do not speak unjustly,

Neither doth my tongue utter deceit.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Job 27:2 [As] God liveth, [who] hath taken away my judgment; and the Almighty, [who] hath vexed my soul;

Ver. 2. As God liveth, who hath taken away my judgment] Job well knew the nature and end of an oath, which is to put an end to all strife and controversy among men, Heb 6:16. For more authority’s sake, therefore, to his ensuing discourse, by taking God as witness in a matter of so great moment, and that his friends might the better believe him, he doubteth not to begin his speech with a private oath (for a public is that which is taken before a magistrate, who upon just cause may exact it), which, so it be sparingly and warily used, is not unlawful, as appeareth by the example of Jacob and Laban, Boaz and Ruth, Jonathan and David, sc. to help the truth in necessity, and when the other party will not otherwise be satisfied. But what meaneth Job to say that the God, whom he so solemnly taketh to witness, had taken away his judgment? Can the righteous Judge do otherwise than right? Or doth not the plaintiff know that he is punished less than his iniquities deserved? Ezr 9:13. For answer Job was at present under a sore temptation, and being pressed out of measure above strength, he spake unadvisedly with his lips, and is afterwards barely told of it by Elihu, Job 34:5. The best faith, if long tried, may flag and hang the wing. Moses at Meribah, David at Gath, Elijah under the juniper, sufficiently show that every new man is two men; that the flesh soon lusteth against the spirit, and that the best may have their outbursts; yet so as that the seed of grace still abideth in them, and some way shows itself; Job here, for instance. He complaineth of God’s severity, but stormeth not against him. He blustereth, but he blasphemeth not. He holdeth himself hardly dealt with by God; and yet while he so solemnly sweareth by him, he thereby acknowledgeth him a witness of his conscience, a patron of truth, a lover of right, an avenger of perjury, and, lastly, the author and arbiter of his life, which he resolveth rather to let go than his innocence: he can do nothing against the truth, but for the truth, 2Co 13:8.

And the Almighty, who hath vexed my soul] Heb. Hath embittered. Job should have remembered that bitter portions bring sweet health, and that το πικρον μικρον, the bitterness would soon be past; but he remembered only at present the affliction and the misery, the wormwood and the gall, Lam 3:19. "Now no affliction (but especially soul affliction) for the present seemeth joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby," Heb 12:11. But patient Job wanted patience to wait for that. Adeo nihil est in nobis magni, quod non queat minui; such failings are found in the very best.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_27:2

The Almighty hath vexed my soul.

A vexed soul comforted

The word who was put into this verse by the translators, but it is not wanted; it is better as I have read it to you, The Almighty hath vexed my soul. The marginal reading is perhaps a more exact translation of the original: The Almighty hath embittered my soul. From this we learn that a good man may have his soul vexed; he may not be able to preserve the serenity of his mind. There is a needs be, sometimes, that we should be in heaviness through manifold temptations. Even to rivers there are rapids and cataracts, and so, methinks, in the most smoothly flowing life, there surely must be breaks of distraction and of distress. At any rate, it was so with Job. It is also clear, from our text, that a good man may trace the vexation of his soul distinctly to God. It was not merely that Jobs former troubles had come from God, for he had borne up under them; when all he had was gone, he had still blessed the name of the Lord with holy serenity. But God had permitted these three eminent and distinguished men, mighty in speech, to come about him, to rub salt into his wounds, and so to increase his agony. Advancing a step further, we notice that, in all this, Job did not rebel against God, or speak a word against Him. He swore by that very God who had vexed his soul. See how it stands here: As God liveth, who hath taken away my judgment, and the Almighty, who hath vexed my soul. He stood fast to it that this God was the true God, he called Him good, he believed Him to be almighty; it never occurred to Job to bring a railing accusation against God, or to start aside from his allegiance to Him. Now go another step, and notice that this embittering of Jobs soul was intended for his good. The patriarch was to have his wealth doubled, and he therefore needed double grace that he might be able to bear the burden. When that end was accomplished, all the bitterness was turned into sweetness.

I. First, I shall speak upon a personal fact. Many a person has to say, The Almighty hath embittered my soul.

1. This happened to you, perhaps, through a series of very remarkable troubles.

2. It may be, however, that you have not had a succession of troubles, but you have had one trial constantly gnawing at your heart.

3. I hope that it has become saddened through a sense of sin.

4. It may be that this is not exactly your case, but you are restless and weary.

5. Beside all this, there is an undefined dread upon you. The Almighty hath embittered my soul.

II. From this personal fact of which I have spoken I want to draw an instructive argument, which has two edges.

1. If the Almighty--note that word Almighty--has vexed your soul as much as He has, how much more is He able to vex it! Now turn the argument the other way.

2. If it be the Almighty who has troubled us, surely He can also comfort us. He that is strong to sink is also strong to save.

III. Here is a healthful inquiry for everyone whose soul has been vexed by God.

1. The inquiry is, first, is not God just in vexing my soul? Listen. Some of you have long vexed Him; you have grieved His Holy Spirit for years. Well, if you vex Gods people, you must not be surprised if He vexes you.

2. Another point of inquiry is this: What can be Gods design in vexing your soul? Surely He has a kind design in it all. God is never anything but good. Rest assured that He takes no delight in your miseries. You forgot Him when everything went merry as a marriage peal. It may be, too, that He is sending this trial to let you know that He thinks of you.

3. May it not be also for another reason--that He may wean you entirely from the world? He is making you loathe it. I think I hear someone say, As the Almighty hath vexed my soul, what had I better do? Do? Go home, and shut to your door, and have an hour alone with yourself and God. That hour alone with God may be the crisis of your whole life; do try it! And when I am alone with God, what had I better do? Well, first, tell Him all your grief. Then tell Him all your sin. Hide nothing from Him; lay it all, naked and bare, before Him. Then ask Him to blot it all out, once for all, for Jesus Christs sake. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Section first — JOB’S RENEWED ASSEVERATION OF HIS INNOCENCE IS CONFIRMED UNDER THE SANCTIONS OF AN OATH, Job_27:2-10. Hengstenberg and Hitzig divide the section into two strophes.

a. The oath of his innocence he takes with the full consciousness of its gravity, and with a determination to maintain it against all gainsayers, Job_27:2-6.

2. As God liveth — Literally, living is God, that is, “by the living God,” an Arabic and Hebrew form of oath. Raschi cites from Rabbi Joshua, that Job must have served God from love, because no one swears by the life of a king unless he loves the king. Compare Psa_63:11, and Isa_48:1.

My judgment, etc. — My right. God has not only rejected his cause, but embittered his soul. This cry of wrong demonstrates that Job is still far from fitted to undo the twisted knot of his sufferings and rise erect in true manhood, renewed through sorrow; while it most admirably paves the way for Elihu.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

27:2 The Bible permits a vow by the living God (Ruth 3:13; 1 Sam 20:21; 25:26; 1 Kgs 17:1; 18:15; Jer 4:2), although sometimes it is done foolishly or falsely (1 Sam 14:39, 45; Jer 5:2). • Elihu later criticized Job for saying that God had taken away his rights (Job 34:5). • embittered . . . soul (7:11; 10:1; 21:25): Cp. Naomi (Ruth 1:20-21) and the widow from Shunem after the loss of her son (2 Kgs 4:27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He hath so sore afflicted me, that men cannot judge of mine uprightness: for they judge only by outward signs.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Sa1 20:3).

taken away . . . judgment--words unconsciously foreshadowing Jesus Christ (Isa 53:8; Act 8:33). God will not give Job his right, by declaring his innocence.

vexed--Hebrew, "made bitter" (Rut 1:20).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Who hath taken away my judgment] Who has turned aside my cause, and has not permitted it to come to a hearing, where I might have justice done to me, but has abandoned me to the harsh and uncharitable judgment of my enemies? There appears to be a great want of reverence in these words of Job; he speaks with a degree of irritation, if not bitterness, which cannot be justified. No man should speak thus of his Maker.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) As God liveth, who hath taken away my judgment.—Job’s faith leads him to see that, though there may be no explanation for his sufferings, yet they are laid upon him by God for purposes of His own, which are veiled from him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

As God liveth,.... Which is an oath, as Jarchi observes, and is a form of one frequently used, see Sa2 2:27; and is used by God himself, who, because he can swear by no greater, swears by himself, and by his life, which ever continues, as in Eze 18:3; and many other places; and so the Angel of the Lord, even the uncreated Angel, Dan 12:7; and so should men, when they swear at all, it should be in this manner, see Jer 4:2; though this ought not to be but in cases of moment and importance, for the confirmation of the truth, and to put an end to strife, when it cannot be done any other way than by an appeal to God; as was the present case with Job, it being about hypocrisy, and want of integrity his friends charged him with; and such a case can only be determined truly and fully by God, who is here described as the living God, by whom men swear, in opposition to the idols of the Gentiles, which are of gold, silver, wood, and stone, and without life and breath, or to their deified heroes, who were dead men; but the true God is the living God, has life in and of himself, and is the fountain of life to others, the author and giver of life, natural, spiritual, and eternal, and who himself lives for ever and ever; and as such is the object of faith and confidence, of fear and reverence, of love and affection; all which swearing by him supposes and implies; it is a saying of R. Joshuah, as Jarchi on the place relates it,

"that Job from love served God, for no man swears by the life of a king but who loves the king;''

the object swore by is further described,

who hath taken away my judgment; not the judgment of his mind, or his sense of judging things, which remained with him quick and strong, notwithstanding his afflictions; nor correction with judgment, which continued with him; but, as the Targum paraphrases it,

"he hath taken away the rule of my judgment;''

that is, among men, his substance, wealth, and riches, his former affluence and prosperity, which while he enjoyed, he was reckoned a good man; but now all this being taken away by the hand of God as it was, he was censured as a wicked man, and even by his friends; or rather it is a complaint, that God had neglected the judgment of him, like that of the church in Isa 40:27; that he did not stir up himself to his judgment, even to his cause; did not vindicate him, though he appealed to him; did not admit him to his judgment seat, nor give his cause a hearing, and decide it, though he had most earnestly desired it; nor did he let him know the reason of his thus dealing and contending with him; yea, he afflicted him severely, though righteous and innocent, in which Job obliquely reflects upon the dealings of God with him; though he does not charge him with injustice, or break out into blasphemy of him; yet this seems to be one of those speeches which God disapproved of, and is taken notice of by Elihu with a censure, Job 34:5;

and the Almighty, who hath vexed my soul; with whom nothing is impossible, and who could easily have relieved him from his distresses; and who was "Shaddai", the all-sufficient Being, who could have supplied him with all things temporal and spiritual he wanted; yet instead of this "vexed his soul" with adversity, with afflictions very grievous to him, his hand touching and pressing him sore: or, "hath made my soul bitter" (b); dealt bitterly with him, as the Almighty did with Naomi, Rut 1:20. Afflictions are bitter things, they are like the waters of Marah, they are wormwood and gall, they cause bitter distress and sorrow, and make a man go and speak in the bitterness of his soul; and these are of God, to whom job ascribes his, and not to chance and fortune; they were bitter things God appointed for him and wrote against him.

(b) "affecit amaritudine animam meam", Pagninus, Montanus, Mercerus, Michaelis; so Sept.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As God liveth - A form of solemn adjuration, or an oath by the living God. “As certainly as God lives.” It is the form by which God himself often swears; see Eze 14:16; Eze 33:11, and is often employed by others; 1Sa 20:3; 1Sa 25:26.

Who hath taken away my judgment - Who hath rejected my cause, or who has refused me justice; that is, who has treated me as though I was guilty, and withholds from me relief. The language is forensic, and the idea is, that he would make his solemn appeal to him, even though he had rejected his cause. Perhaps there is implied here more than the solemnity of an ordinary oath. A man might be supposed to be willing to make his appeal to one who had shown himself friendly or favorable to him, but he would manifest more reluctance to making his appeal in an important case to a judge who had decided against him, especially if that decision was regarded as severe, and if that judge had refused to hear what he had to say in self-defense. But Job here says, that such was his confidence in his own sincerity and truth, that he could make his appeal to God, even though he knew that he had hitherto gone against him, and treated him as if he were guilty.

Who hath vexed my soul - Margin, as in Hebrew “made my soul bitter.” That is, who has greatly afflicted me; compare 2Ki 4:27, margin, and Rth 1:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Judgment. Chaldean, "my rule of judging." Septuagint, "Live the Lord, who hath judged me thus." Symmachus, "hath despised my judgment." The expression seems very harsh, and may be one of those which God blames, chap. xl. 3. (Estius) (Calmet) --- Yet we shall examine that point later, chap. xlii. (Haydock) --- He may only mean that he is so well convinced of his innocence, that he calls God to witness it, (Calmet) and adores his ways, (Haydock) in not permitting him to appear before his tribunal, (Calmet) to justify himself; (Menochius) so the he is abandoned to the rash judgments of others, chap. xxxiv. 5. Isaias (xl. 27.) and Sophonias (iii. 15.) speak in similar terms. (Calmet) --- God deferred passing sentence, for Job’s greater trial. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He confirms the truth and sincerity of his expressions by an oath, because he found them very hard to believe all his professions.

My judgment, or my right, or my cause, i.e. who, though he knows my integrity and piety towards him, yet doth not plead my cause against my friends, nor will admit me to plead my cause with him before them, as I have so oft and earnestly desired, nor doth deal with me according to those terms of grace and mercy wherewith he treateth other men and saints; but useth me with great rigour, and by his sovereign power punisheth me sorely, without discovering to me what singular cause I have given him to do so.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

As God liveth, who hath taken away my judgment, Job has not previously introduced any form of adjuration. His "yea has been yea, and his nay nay." Now, however, under the solemn circumstances of the occasion, when he is making his last appeal to his friends for a favourable judgment, he thinks it not inappropriate to preface what he is about to say by an appeal to God as his Witness. "As God liveth," or "As the Lord liveth," was the customary oath of pious Israelites and of God-fearing men generally in the ancient world. (see Jud_1:8:19 Rth_3:13 1Sa_14:39 1Sa_20:3 2Sa_4:9 2Sa_12:5 1Ki_2:24 1Ki_17:21 2Ki_5:20 2Ch_18:13 Jer_38:16) Job adds that the God to whom he appeals is he who has "taken away," or "withheld," his judgment, i.e. who has declined to enter with him into a controversy as to the justice of his doings. (Job_9:32-35 Job_13:3 Job_23:3-7) And the Almighty, who hath vexed my soul; or, made my soul bitter. Though he slays him, yet does Job trust in God. (Job_13:15) He is his Witness, his Helper, his Redeemer. (Job_19:25)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Who - Though he knows my integrity, yet doth not plead my cause against my friends.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

vexed

Heb. made my soul bitter.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

As God lives I swear that indeed He took away my right. From here Rabbi Joshua derived that Job served the Omnipresent out of love. No one swears by the king’s life unless he loves the king.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.