Text -- Job 21:1-26 (NET)

Job’s Reply to Zophar

21:1 Then Job answered: 21:2 “Listen carefully to my words; let this be the consolation you offer me. 21:3 Bear with me and I will speak, and after I have spoken you may mock. 21:4 Is my complaint against a man? If so, why should I not be impatient? 21:5 Look at me and be appalled; put your hands over your mouths. 21:6 For, when I think about this, I am terrified and my body feels a shudder.

The Wicked Prosper

21:7 “Why do the wicked go on living, grow old, even increase in power? 21:8 Their children are firmly established in their presence, their offspring before their eyes. 21:9 Their houses are safe and without fear; and no rod of punishment from God is upon them. 21:10 Their bulls breed without fail; their cows calve and do not miscarry. 21:11 They allow their children to run like a flock; their little ones dance about. 21:12 They sing to the accompaniment of tambourine and harp, and make merry to the sound of the flute. 21:13 They live out their years in prosperity and go down to the grave in peace. 21:14 So they say to God, ‘Turn away from us! We do not want to know your ways. 21:15 Who is the Almighty, that we should serve him? What would we gain if we were to pray to him?’ 21:16 But their prosperity is not their own doing. The counsel of the wicked is far from me!

How Often Do the Wicked Suffer?

21:17 “How often is the lamp of the wicked extinguished? How often does their misfortune come upon them? How often does God apportion pain to them in his anger? 21:18 How often are they like straw before the wind, and like chaff swept away by a whirlwind? 21:19 You may say, ‘God stores up a man’s punishment for his children!’ Instead let him repay the man himself so that he may know it! 21:20 Let his own eyes see his destruction; let him drink of the anger of the Almighty. 21:21 For what is his interest in his home after his death, when the number of his months has been broken off? 21:22 Can anyone teach God knowledge, since he judges those that are on high?

Death Levels Everything

21:23 “One man dies in his full vigor, completely secure and prosperous, 21:24 his body well nourished, and the marrow of his bones moist. 21:25 And another man dies in bitterness of soul, never having tasted anything good. 21:26 Together they lie down in the dust, and worms cover over them both.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 21:2

_If you have no other comfort to administer, at least afford me this. And it will be a comfort to yourselves in the reflection, to have dealt tenderly with your afflicted friend.

Wesley: Job 21:3

without interruption.

Wesley: Job 21:3

If I do not defend my cause with solid arguments, go on in your scoffs.

Wesley: Job 21:4

I do not make my complaint to, or expect relief from you, or from any men, hut from God only: I am pouring forth my complaints to God.

Wesley: Job 21:4

If my complaint were to man, have I not cause?

Wesley: Job 21:5

Consider what I am about to say concerning the prosperity of the worst of men, and the pressures of some good men, and it is able to fill you with astonishment.

Wesley: Job 21:5

Be silent.

Wesley: Job 21:6

The very remembrance of what is past, fills me with dread and horror.

Wesley: Job 21:13

They do not die of a lingering and tormenting disease.

Wesley: Job 21:14

Because of their constant prosperity.

Wesley: Job 21:14

Sometimes in words, but commonly in their thoughts and the language of their lives.

Wesley: Job 21:16

But wicked men have no reason to reject God, because of their prosperity, for their wealth, is not in their hand; neither obtained, nor kept by their own might, but only by God's power and favour. Therefore I am far from approving their opinion, or following their course.

Wesley: Job 21:17

I grant that this happens often though not constantly, as you affirm.

Wesley: Job 21:17

Their glory and outward happiness.

Wesley: Job 21:19

In his treasures, Rom 2:5.

Wesley: Job 21:19

The punishment of his iniquity; he will punish him both in his person and in his posterity.

Wesley: Job 21:20

He shall be destroyed; as to see death, is to die.

Wesley: Job 21:21

_What delight can ye take in the thoughts of his posterity, when he is dying an untimely death? When that number of months, which by the course of nature, he might have lived, is cut off by violence.

Wesley: Job 21:22

How to govern the world? For so you do, while you tell him that he must not afflict the godly, nor give the wicked prosperity. That he must invariably punish the wicked, and reward the righteous in this world. No: he will act as sovereign, and with great variety in his providential dispensations.

Wesley: Job 21:22

The highest persons, on earth, he exactly knows them, and gives sentence concerning them, as he sees fit.

Wesley: Job 21:25

Another wicked man. So there is a great variety of God's dispensations; he distributes great prosperity to one, and great afflictions to another, according to his wise but secret counsel.

Wesley: Job 21:26

All these worldly differences are ended by death, and they lie in the grave without any distinction. So that no man can tell who is good, and who is bad by events which befall them in this life. And if one wicked man die in a palace, and another in a dungeon, they will meet in the congregation of the dead and damned; and the worm that dieth not, and the fire that is not quenched will be the same to both: which makes those differences inconsiderable, and not worth perplexing ourselves about.

JFB: Job 21:2

If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (Job 15:11), which Job felt more as aggravations ("mockings," Job 21:3) than consolations (Job 16:2).

JFB: Job 21:3

Literally, "Begin your mockings" (Job 17:2).

JFB: Job 21:4

Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation."

JFB: Job 21:4

Rather, "since this is the case."

JFB: Job 21:5

(Pro 30:32; Jdg 18:19). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (Job 17:8).

JFB: Job 21:6

Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [UMBREIT].

JFB: Job 21:7

The answer is Rom 2:4; 1Ti 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35end; Pro 16:4; Rom 9:22.

JFB: Job 21:7

In opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).

JFB: Job 21:8

In opposition to Job 18:19; Job 5:4.

JFB: Job 21:9

Literally, "peace from fear"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; Job 20:26-28), and conversely, the good (Job 5:23-24).

JFB: Job 21:10

Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [UMBREIT].

JFB: Job 21:11

Namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.

JFB: Job 21:11

Like lambkins.

JFB: Job 21:11

Somewhat older than the former.

JFB: Job 21:11

Not formal dances; but skip, like lambs, in joyous and healthful play.

JFB: Job 21:12

Rather, "lift up the voice" (sing) to the note of [UMBREIT].

JFB: Job 21:12

Rather, "tambourine."

JFB: Job 21:12

Not the modern "organ," but the "pipe" (Gen 4:21). The first clause refers to stringed, the latter, to wind instruments; thus, with "the voice" all kinds of music are enumerated.

JFB: Job 21:13

Old English Version for "prosperity."

JFB: Job 21:13

Not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Psa 73:4).

JFB: Job 21:14

Rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mat 8:34). How differently the godly (Isa 2:3).

JFB: Job 21:14

The course of action, which God points out; as in Psa 50:23, Margin.

JFB: Job 21:15

(Compare Jer 2:20; Pro 30:9, Margin, Exo 5:2).

JFB: Job 21:15

(Job 35:3; Mal 3:14; Psa 73:13). Sinners ask, not what is right, but what is for the profit of self. They forget, "If religion cost self something, the want of it will cost self infinitely more."

JFB: Job 21:16

But in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it.

JFB: Job 21:16

Rather, "may the counsel of the wicked be far from me!" [UMBREIT]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.

JFB: Job 21:17

Job in this whole passage down to Job 21:21 quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In Job 21:22 he proceeds to refute them. "How oft is the candle" (lamp), &c., quoting Bildad's sentiment (Job 18:5-6), in order to question its truth (compare Mat 25:8).

JFB: Job 21:17

"God distributeth," &c. (alluding to Job 20:23, Job 20:29).

JFB: Job 21:17

UMBREIT translates "snares," literally, "cords," which lightning in its twining motion resembles (Psa 11:6).

JFB: Job 21:18

Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).

JFB: Job 21:19

Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; Job 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (Hos 9:7).

JFB: Job 21:20

Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.

JFB: Job 21:20

(Psa 11:6; Isa 51:17; Lam 4:21).

JFB: Job 21:21

("after him," Ecc 3:22).

JFB: Job 21:21

Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in Ecc 3:1; Ecc 8:6). It is therefore necessary that "his eyes should see his and their destruction" (see Job 14:21).

JFB: Job 21:21

Rather, when the number of his allotted months is fulfilled (Job 14:5). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"--inevitable destiny [UMBREIT].

JFB: Job 21:22

Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" (Isa 40:13; Rom 11:34).

JFB: Job 21:22

The high ones, not only angels, but men (Isa 2:12-17).

JFB: Job 21:23

Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [UMBREIT].

JFB: Job 21:24

Rather, "skins," or "vessels" for fluids [LEE]. But [UMBREIT] "stations or resting-places of his herds near water"; in opposition to Zophar (Job 20:17); the first clause refers to his abundant substance, the second to his vigorous health.

JFB: Job 21:24

Comparing man's body to a well-watered field (Pro 3:8; Isa 58:11).

JFB: Job 21:26

(Ecc 9:2).

Clarke: Job 21:2

Let this be your consolations - ותהי זאת תנחומתיכם uthehi zoth tanchumotheychem may be translated, "And let this be your retractations."Let what I am about to say induce you to retract what you have said, and to recall your false judgments. נחם nacham signifies, not only to comfort, but to change one’ s mind, to repent; hence the Vulgate translates et agite paenitentiam, "and repent,"which Coverdale follows in his version, and amende yourselves . Some suppose the verse to be understood ironically: I am now about to give you consolations for those you have given me. When I have done, then turn them into mockery if you please.

Clarke: Job 21:4

As for me - האנכי heanochi , "Alas for me!"Is it not with a man that I speak? And, if this be the case, why should not my spirit be troubled? I do not reply against my Maker: I suffer much from God and man; why then may I not have the privilege of complaining to creatures like myself?

Clarke: Job 21:5

Mark me, and be astonished - Consider and compare the state in which I was once, with that in which I am now; and be astonished at the judgments and dispensations of God. You will then be confounded; you will put your hands upon your mouths, and keep silent. Putting the hand on the mouth, or the finger on the lips, was the token of silence. The Egyptian god Harpocrates, who was the god of silence, is represented with his finger compressing his upper lip.

Clarke: Job 21:6

I am afraid - I am about to speak of the mysterious workings of Providence; and I tremble at the thought of entering into a detail on such a subject; my very flesh trembles.

Clarke: Job 21:7

Wherefore do the wicked live - You have frequently asserted that the wicked are invariably punished in this life; and that the righteous are ever distinguished by the strongest marks of God’ s providential kindness; how then does it come that many wicked men live long and prosperously, and at last die in peace, without any evidence whatever of God’ s displeasure? This is a fact that is occurring daily; none can deny it; how then will you reconcile it with your maxims?

Clarke: Job 21:8

Their seed is established - They see their own children grow up, and become settled in the land; and behold their children’ s children also; so that their generations are not cut off. Even the posterity of the wicked continue.

Clarke: Job 21:9

Neither is the rod of God upon them - They are not afflicted as other men.

Clarke: Job 21:10

Their bull gendereth - עבר ibbar , passes over, i.e., on the cow, referring to the actions of the bull when coupling with the female. Their flocks multiply greatly, they bring forth in time, and none of them is barren.

Clarke: Job 21:11

They send forth their little ones - It is not very clear whether this refers to the young of the flocks or to their children. The first clause may mean the former, the next clause the latter; while the young of their cattle are in flocks, their numerous children are healthy and vigorous, and dance for joy.

Clarke: Job 21:12

They take the timbrel and harp - ישאו yisu , they rise up or lift themselves up, probably alluding to the rural exercise of dancing. תף toph , which we translate timbrel, means a sort of drum, such as the tom-tom of the Asiatics. כנור kinnor may mean something of the harp kind. עוגב ugab , organ, means nothing like the instrument now called the organ, though thus translated both by the Septuagint and Vulgate; it probably means the syrinx, composed of several unequal pipes, close at the bottom, which when blown into at the top, gives a very shrill and lively sound. To these instruments the youth are represented as dancing joyfully. Mr. Good translates: "They trip merrily to the sound of the pipe."And illustrates his translation with the following verse: -

"Now pursuing, now retreating,
Now in circling troops they meet

To brisk notes in cadence beating,
Glance their many twinkling feet.

The original is intended to convey the true notion of the gambols of the rustic nymphs and swains on festival occasions, and let it be observed that this is spoken of the children of those who say unto God, "Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?"Job 21:14, Job 21:15. Is it any wonder that the children of such parents should be living to the flesh, and serving the lusts of the flesh? for neither they nor their parents know God, nor pray unto him.

Clarke: Job 21:13

They spend their days in wealth - There is a various reading here of some importance. In the text we have יבלו yeballu , they grow old, or wear out as with old age, terent vetustate; and in the margin, יכלו yechallu , they consume; and the Masora states that this is one of the eleven words which are written with ב beth and must be read with כ caph . Several editions have the former word in the text, and the latter in the margin; the former being what is called the kethib, the latter keri. יבלו yeballu , they grow old, or wear out, is the reading of the Antwerp, Paris, and London Polyglots; יכלו yechallu , they accomplish or spend, is the reading of the Complutensian Polyglot, thirteen of Kennicott’ s and De Rossi’ s MSS., the Septuagint, Chaldee, Syriac, and Arabic. The Vulgate has ducunt, "they lead or spend,"from which our translation is borrowed. I incline to the former, as Job’ s argument derives considerable strength from this circumstance; they not only spend their days in faring sumptuously every day; but they even wear out so as to grow old in it; they are not cut off by any sudden judgment of God. This is fact; therefore your doctrine, that the wicked are cut off suddenly and have but a short time, is far from the truth

Clarke: Job 21:13

In a moment go down to the grave - They wear out their years in pleasure; grow old in their gay and giddy life; and die, as in a moment, without previous sickness; or, as Mr. Good has it, They quietly descend into the grave.

Clarke: Job 21:14

They say unto God - This is the language of their conduct, though not directly of their lips

Clarke: Job 21:14

Depart from us - Let us alone; we do not trouble thee. Thy ways are painful; we do not like cross-bearing. Thy ways are spiritual; we wish to live after the flesh. We have learned to do our own will; we do not wish to study thine.

Clarke: Job 21:15

What is the Almighty - What allegiance do we owe to him? We feel no obligation to obey him; and what profit can we derive from prayer? We are as happy as flesh and blood can make us: our kingdom is of this world; we wish for no other portion than that which we have. Those who have never prayed as they ought know nothing of the benefits of prayer.

Clarke: Job 21:16

Their good is not in their hand - With all their boasting and self-dependence, God only lends them his bounty; and though it appears to be their own, yet it is at his disposal. Some of the wicked he permits to live and die in affluence, provided it be acquired in the ordinary way of his providence, by trade, commerce, etc. Others he permits to possess it for a while only, and then strips them of their illegally procured property

Clarke: Job 21:16

The counsel of the wicked is far from me - Some understand the words thus: "Far be it from me to advocate the cause of the wicked."I have nothing in common with them, and am not their apologist. I state a fact: they are often found in continual prosperity. I state another fact: they are often found in wretchedness and misery.

Clarke: Job 21:17

How oft is the candle of the wicked put out? - The candle or lamp is often used, both as the emblem of prosperity and of posterity. Oftentimes the rejoicing of the wicked is short; and, not unfrequently, his seed is cut off from the earth. The root is dried up, and the branch is withered

Clarke: Job 21:17

God distributeth sorrows in his anger - He must be incensed against those who refuse to know, serve, and pray unto him. In his anger, therefore, he portions out to each his due share of misery, vexation, and wo.

Clarke: Job 21:18

They are as stubble before the wind - " His fan is in his hand; he will thoroughly cleanse his floor, and the chaff he will burn with unquenchable fire. Therefore the wicked shall not stand in the judgment, but shall be like the chaff which the wind driveth away."Were not this a common thought, I should have supposed that the author of this book borrowed it from Psa 1:4. The original signifies that they shall be carried away by a furious storm; and borne off as booty is by the swift-riding robbers of the desert, who make a sudden irruption, and then set off at full speed with their prey.

Clarke: Job 21:19

God layeth up his iniquity for his children - This is according to the declaration of God, Exo 20:5 : "Visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me."This always supposes that the children, who are thus visited, have copied their parents’ example; or that ill-gotten property is found in their hands, which has descended to them from their wicked fathers; and of this God, in his judgments, strips them. It is, however, very natural to suppose that children brought up without the fear of God will walk in the sight of their own eyes, and according to the imaginations of their own hearts

Clarke: Job 21:19

He rewardeth him, and he shall know it - He shall so visit his transgressions upon him, that he shall at last discern that it is God who hath done it. And thus they will find that there would have been profit in serving him, and safety in praying unto him. But this they have neglected, and now it is too late.

Clarke: Job 21:20

His eyes shall see his destruction - He shall perceive its approach, and have the double punishment of fearing and feeling; feeling a Thousand deaths in fearing One

Clarke: Job 21:20

He shall drink of the wrath - The cup of God’ s wrath, the cup of trembling, etc., is frequently expressed or referred to in the sacred writings, Deu 32:33; Isa 51:17-22; Jer 25:15; Rev 14:8. It appears to be a metaphor taken from those cups of poison which certain criminals were obliged to drink. A cup of the juice of hemlock was the wrath or punishment assigned by the Athenian magistrates to the philosopher Socrates.

Clarke: Job 21:21

For what pleasure hath he in his house after him - What may happen to his posterity he neither knows nor cares for, as he is now numbered with the dead, and numbered with them before he had lived out half his years. Some have translated the verse thus: "Behold how speedily God destroys the house of the wicked after him! How he shortens the number of his months!"

Clarke: Job 21:22

Shall any teach God knowledge? - Who among the sons of men can pretend to teach God how to govern the world, who himself teaches those that are high - the heavenly inhabitants, that excel us infinitely both in knowledge and wisdom? Neither angels nor men can comprehend the reasons of the Divine providence. It is a depth known only to God.

Clarke: Job 21:23

One dieth in his full strength - In this and the three following verses Job shows that the inequality of fortune, goods, health, strength, etc., decides nothing either for or against persons in reference to the approbation or disapprobation of God, as these various lots are no indications of their wickedness or innocence. One has a sudden, another a lingering death; but by none of these can their eternal states be determined.

Clarke: Job 21:24

His breasts are full of milk - The word עטיניו atinaiv , which occurs nowhere else in the Hebrew Bible, is most likely an Arabic term, but probably so provincial as to be now lost. (Arabic) atana signifies to macerate hides so as to take off the hair: hence Mr. Good thinks it means here, that sleekness of skin which is the effect of fatness both in man and beast. But as the radical idea signifies to stink, as leather does which is thus macerated, I cannot see how this meaning can apply here. Under the root עטן atan , Mr. Parkhurst gives the following definitions:" עטן occurs, not as a verb, but as a noun masculine plural, in construction, עטיני atiney , the bowels, intestines; once Job 21:24, עטיניו atinaiv , his bowels or intestines, are full of, or abound with, חלב chalab , fat. So the lxx.: Τα δε εγκατα αυτου πληρη στεατος . The Vulgate: Viscera, ejus plena sent adipe , ‘ his intestines are full of fat.’ May not עטינים atinim be a noun masculine plural from עטה atah , to involve, formed as גליונים gailyonim , mirrors, from גלה galah , to reveal? And may nor the intestines, including those fatty parts, the mesentery and omentum, be so called on account of their wonderful involutions?"I think this conjecture to be as likely as any that has yet been formed.

Clarke: Job 21:26

They shall lie down alike in the dust - Death levels all distinctions, and the grave makes all equal. There may be a difference in the grave itself; but the human corpse is the same in all. Splendid monuments enshrine corruption; but the sod must lie close and heavy upon the putrefying carcass, to prevent it from becoming the bane of the living.

Defender: Job 21:15

Job is here citing the philosophy of the wicked, not his own philosophy. Yet Elihu later quotes him out of context (Job 34:9)."

TSK: Job 21:2

Hear : Job 13:3, Job 13:4, Job 18:2, Job 33:1, Job 33:31-33, Job 34:2; Jdg 9:7; Isa 55:2; Heb 2:1

let this be : Job 15:11, Job 16:2

TSK: Job 21:3

that I may : Job 13:13, Job 33:31-33

mock on : Job 12:4, Job 12:5, Job 13:9, Job 16:10, Job 16:20, Job 17:2

TSK: Job 21:4

is my complaint : Job 7:11-21, Job 10:1, Job 10:2; 1Sa 1:16; Psa 22:1-3, Psa 77:3-9, Psa 102:1 *title Psa 142:2, Psa 142:3; Mat 26:38

if it were : 2Ki 6:26, 2Ki 6:27; Psa 42:11

troubled : Heb. shortened, Exo 6:9 *marg.

TSK: Job 21:5

Mark me : Heb. Look unto me

be astonished : Job 2:12, Job 17:8, Job 19:20, Job 19:21

lay your : Job 29:9, Job 40:4; Jdg 18:19; Psa 39:9; Pro 30:32; Amo 5:13; Mic 7:16; Rom 11:33

TSK: Job 21:6

Even when : Psa 77:3, Psa 88:15, Psa 119:120; Lam 3:19, Lam 3:20; Hab 3:16

TSK: Job 21:7

Wherefore : Job 12:6; Psa 17:10, Psa 73:3-12; Jer 12:1-3; Hab 1:15, Hab 1:16

mighty : Psa 37:35; Dan 4:17; Rev 13:2-7, Rev 17:2-4

TSK: Job 21:8

Job 5:3, Job 5:4, Job 18:19, Job 20:10, Job 20:28; Pro 17:6

TSK: Job 21:9

safe from fear : Heb. peace from fear, Job 15:21, Job 18:11; Psa 73:19; Isa 57:19-21

the rod : Job 9:34; Psa 73:5

TSK: Job 21:10

their cow : Exo 23:26; Deu 7:13, Deu 7:14, Deu 28:11; Psa 144:13, Psa 144:14; Ecc 9:1, Ecc 9:2; Luk 12:16-21; Luk 16:19

TSK: Job 21:11

Psa 107:41, Psa 127:3-5

TSK: Job 21:12

Gen 4:21, Gen 31:27; Isa 5:12, Isa 22:13; Amo 6:4-6

TSK: Job 21:13

They : Job 36:11; Psa 73:4; Mat 24:38, Mat 24:39; Luk 12:19, Luk 12:20, Luk 17:28, Luk 17:29

wealth : or, mirth

TSK: Job 21:14

they say : Job 22:17; Psa 10:4, Psa 10:11; Luk 8:28, Luk 8:37; Hab 1:15; Joh 15:23, Joh 15:24; Rom 8:7

for we : Pro 1:7, Pro 1:22, Pro 1:29; Joh 3:19, Joh 3:20, Joh 8:45-47; Rom 1:28; 2Th 2:10-12; 2Ti 4:3, 2Ti 4:4

TSK: Job 21:15

What is : Exo 5:2; Psa 12:4; Pro 30:9; Hos 13:6

and what : Job 34:9, Job 35:3; Isa 30:11; Mal 1:13, Mal 1:14

if we : Isa 45:19; Mat 7:7; Joh 16:24

TSK: Job 21:16

Lo : Job 1:21, Job 12:9, Job 12:10; Psa 49:6, Psa 49:7, Psa 52:5-7; Ecc 8:8; Luk 16:2, Luk 16:25

the counsel : Job 22:18; Gen 49:6; Psa 1:1; Pro 1:10, Pro 5:8

TSK: Job 21:17

oft : Job 18:5, Job 18:6, Job 18:18; Pro 13:9, Pro 20:20, Pro 24:20; Mat 25:8

candle : or, lamp

distributeth : Psa 32:10, Psa 90:7-9; Luk 12:46; Rom 2:8, Rom 2:9

TSK: Job 21:18

as stubble : Job 13:25; Exo 15:7; Psa 1:4, Psa 35:5, Psa 83:13; Isa 5:24, Isa 17:13, Isa 29:5, Isa 40:24; Isa 41:15, Isa 41:16; Jer 13:24; Hos 13:3; Nah 1:10; Mat 3:12

carrieth : Heb. stealeth

TSK: Job 21:19

layeth : Job 22:24; Deu 32:34; Mat 6:19, Mat 6:20; Rom 2:5

iniquity : that is, the punishment of his iniquity, Gen 4:7; Isa 53:4-6; 2Co 5:21

for his : Exo 20:5; Psa. 109:9-31; Isa 14:21; Eze 18:14, Eze 18:19, Eze 18:20; Mat 23:31-35

he rewardeth : Deu 32:41; 2Sa 3:39; Psa 54:5; Mat 16:27; 2Ti 4:14; Rev 18:6

he shall : Mal 3:18

TSK: Job 21:20

see : Job 27:19; Luk 16:23

drink : Psa 75:8; Isa 51:17; Jer 25:15, Jer 25:16, Jer 51:7; Rev 14:10, Rev 19:15

TSK: Job 21:21

For what : Job 14:21; Ecc 2:18, Ecc 2:19; Luk 16:27, Luk 16:28

the number : Job 14:5; Psa 55:23, Psa 102:24

TSK: Job 21:22

teach : Job 40:2; Isa 40:13, Isa 40:14, Isa 45:9; Rom 11:34; 1Co 2:16

he judgeth : Job 34:17-19; Psa 113:5, Psa 113:6; Ecc 5:8; Isa 40:22, Isa 40:23; 1Co 6:3; 2Pe 2:4; Jud 1:6; Rev 20:1-3, Rev 20:12-15

TSK: Job 21:23

in his full strength : Heb. in his very perfection, or, the strength of his perfection, Job 20:22, Job 20:23; Psa 49:17, Psa 73:4, Psa 73:5; Luk 12:19-21

TSK: Job 21:24

His breasts : or, His milk pails, Job 15:27; Psa 17:10

moistened : Pro 3:8

TSK: Job 21:25

in the bitterness : Job 3:20, Job 7:11, Job 9:18, Job 10:1; 2Sa 17:8 *marg. Pro 14:10; Isa 38:15-17

never : Job 20:23; 1Ki 17:12; Ecc 6:2; Eze 4:16, Eze 4:17, Eze 12:18

TSK: Job 21:26

alike : Job 3:18, Job 3:19, Job 20:11; Ecc 9:2

the worms : Job 17:14, Job 19:26; Psa 49:14; Isa 14:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 21:2

Hear diligently - Hebrew "Hearing hear"- that is, hear attentively. What he was about to say was worthy of their solemn consideration.

And let this be your consolations - That is, "You came to me for the professed purpose of giving "me"consolation. In that you have wholly failed. You have done nothing to sustain or comfort me; but all that you have said has only tended to exasperate me, and to increase my sorrow. If you will now hear me attentively, I will take that as a consolation, and it shall be in the place of what I had a right to expect from you. It will be "some"comfort if I am permitted to express my sentiments without interruption, and I will accept it as a proof of kindness on your part."

Barnes: Job 21:3

Suffer me that I may speak - Allow me to speak without interruption, or bear with me while I freely express my sentiments - it is all that I now ask.

And after that I have spoken, mock on - Resume your reproaches, if you will, when I am done. I ask only the privilege of expressing my thoughts on a very important point, and when that is done, I will allow you to resume your remarks as you have done before, and you may utter your sentiments without interruption. Or it may be, that Job utters this in a kind of triumph, and that he feels that what he was about to say was so important that it would end the "argument;"and that all they could say after that would be mere mockery and reviling. The word rendered "mock on"( לעג lâ‛ag ) means, originally, "to stammer, to speak unintelligibly"- then, "to speak in a barbarous or foreign language"- then, "to deride or to mock, to ridicule or insult."The idea is, that they might mock his woes, and torture his feelings as they had done, if they would only allow him to express his sentiments.

Barnes: Job 21:4

As for me, is my complaint to man? - There is some difficulty in the interpretation of this verse, and considerable variety of explanation may be seen among expositors. The "object"of the verse is plain. It is to state a reason why they should hear him with patience and without interruption. The meaning of this part of the verse probably is, that his principal difficulty was not with his friends, but with God. It was not so much what they had said, that gave him trouble, as it was what God had done. Severe and cutting as were their rebukes, yet it was far more trying to him to be treated as he had been by God, "as if"he were a great sinner. That was what he could not understand. Perplexed and troubled, therefore, by the mysteriousness of the divine dealings, his friends ought to be willing to listen patiently to what he had to say; and in his anxiety to find out "why"God had treated him so, they ought not at once to infer that he was a wicked man, and to overwhelm him with increased anguish of spirit.

It will be recollected that Job repeatedly expressed the wish to be permitted to carry his cause at once up to God, and to have his adjudication on it. See Job 13:3, note; Job 13:18, notes. It is that to which he refers when he says here, that he wished to have the cause before God, and not before man. It was a matter which he wished to refer to the Almighty, and he ought to be allowed to express his sentiments with entire freedom. One of the difficulties in understanding this verse arises from the word "complaint."We use it in the sense of "murmuring,"or "repining;"but this, I think, is not its meaning here. It is used rather in the sense of "cause, argument, reasoning, or reflections."The Hebrew word שׂיח śı̂yı̂ch means, properly, that which is "brought out"- from שׂיח śı̂yach , "to bring out, to put forth, to produce"- as buds, leaves, flowers; and then it means "words"- as brought out, or spoken; and then, meditations, reflections, discourses, speeches; and then it "may"mean "complaint."But there is no evidence that the word is used in that sense here. It means his reflections, or arguments. They were not to man. He wished to carry them at once before God, and he ought, therefore, to be allowed to speak freely. Jerome renders it, "disputatio mea." The Septuagint, ἔλεγξις elengcis - used here, probably, in the sense of "an argument to produce conviction,"as it is often.

And if it were so, why should not my spirit be troubled? - Margin, "shortened,"meaning the same as troubled, afflicted, or impatient. A more literal translation will better express the idea which is now lost sight of, "And if so, why should not my spirit be distressed?"That is, since my cause is with God - since my difficulty is in understanding his dealings with me - since I have carried my cause up to him, and all now depends on him, why should I not be allowed to have solicitude in regard to the result? If I manifest anxiety, who can blame me? Who would not, when his all was at stake, and when the divine dealings toward him were so mysterious?

Barnes: Job 21:5

Mark me - Margin, "look unto."Literally, "Look upon me. That is, attentively look on me, on my sufferings, on my disease, and my losses. See if I am a proper object of repreach and mockery - see if I have not abundant reason to be in deep distress when God has afflicted me in a manner so unusual and mysterious.

And be astonished - Silent astonishment should be evinced instead of censure. You should wonder that a man whose life has been a life of piety, should exhibit the spectacle which you now behold, while so many proud contemners of God are permitted to live in affluence and ease.

And lay your hand upon your mouth - As a token of silence and wonder. So Plutarch, de Iside et Osiride, "Wherefore, he had laid his finger on his mouth as a symbol of silence and admiration - ἐχεμυθίας καὶ σιωπῆς σύμβολον echemuthias kai siōpēs sumbolon ."

Barnes: Job 21:6

Even when I remember, I am afraid - I have an internal shuddering and horror when I recall the scenes through which I have passed. I am myself utterly overwhelmed at the magnitude of my own sufferings, and they are such as should excite commiseration in your hearts. Some, however, have connected this with the following verse, supposing the idea to be, that he was horror-stricken when he contemplated the prosperity of wicked people. But there seems to me to be no reason for this interpretation. His object is undoubtedly to show them that there was enough in his ease to awe them into silence; and he says, in order to show that, that the recollection of his sufferings perfectly overwhelmed "him,"and filled him with horror. They who have passed through scenes of special danger, or of great bodily suffering, can easily sympathize with Job here. The very recollection will make the flesh tremble.

Barnes: Job 21:7

Wherefore do the wicked live? - Job comes now to the main design of his argument in this chapter, to show that it is a fact, that the wicked often have great prosperity; that they are not treated in this life according to their character; and that it is not a fact that men of eminent wickedness, as his friends maintained, would meet, in this life, with proportionate sufferings. He says, that the fact is, that they enjoy great prosperity; that they live to a great age; and that they are surrounded with the comforts of life in an eminent degree. The meaning is, "If you are positive that the wicked are treated according to their character in this life - that great wickedness is followed by great judgments, how is it to be accounted for that they live, and grow old, and are mighty in power?"Job assumes the fact to be so, and proceeds to argue as if that were indisputable. It is remarkable, that the fact was not adverted to at an earlier period of the debate. It would have done much to settle the controversy. The "question,""Why do the wicked live?"is one of great importance at all times, and one which it is natural to ask, but which it is not even yet always easy to answer. "Some"points are clear, and may be easily suggested. They are such as these - They live

(1) to show the forbearance and long suffering of God;

(2) to furnish a full illustration of the character of the human heart;

(3) to afford them ample space for repentance, so that there shall not be the semblance of a ground of complaint when they are called before God, and are condemned;

(4) because God intends to make some of them the monuments of his mercy, and more fully to display the riches of his grace in their conversion, as he did in the case of Paul, Augustine, John Bunyan, and John Newton;

(5) they may be preserved to be the instruments of his executing some important purpose by them, as was the case with Pharaoh, Sennacherib, and Nebuchadnezzar; or,

(6) he keeps them, that the great interests of society may be carried on; that the affairs of the commercial and the political world may be forwarded by their skill and talent.

For some, or all of these purposes, it may be, the wicked are kept in the land of the living, and are favored with great external prosperity, while many a Christian is oppressed, afflicted, and crushed to the dust. Of the "fact,"there can be no doubt; of the "reasons"for the fact, there will be a fuller development in the future world than there can be now.

Become old - The friends of Job had maintained that the wicked would be cut off. Job, on the other hand, affirms that they live on to old age. The "fact"is, that many of the wicked are cut off for their sins in early life, but that some live on to an extreme old age. The argument of Job is founded on the fact, that "any"should live to old age, as, according to the principles of his friends, "all"were treated in this life according to their character.

Yea, are mighty in power - Or, rather, "in wealth"- חיל chayı̂l . Jerome, "Are comforted in riches"- "confortatique divitiis." So the Septuagint, ἐν πλούτῳ en ploutō . The idea is, that they become very rich.

Barnes: Job 21:8

Their seed - Their children - their posterity.

Is established in their sight - Around them, where they may often see them - where they may enjoy their society. The friends of Job had maintained, with great positiveness and earnestness, that the children of wicked people would be cut off. See Job 18:19; Job 20:28. This position Job now directly controverts, and says that it is a fact, that so far from being cut off, they are often established in the very presence of their ungodly parents, and live and prosper. How, he asks, is this consistent with the position, that God deals with people in this life according to their character?

Barnes: Job 21:9

Their houses are safe from fear - Margin, "peace from."The friends of Job had maintained just the contrary; see Job 20:27-28; Job 15:21-24. Their idea was, that the wicked man would never be free from alarms. Job says, that they lived in security and peace, and that their houses are preserved from the intrusions of evil-minded people.

Neither is the rod of God upon them - The "rod"is an emblem of punishment. The idea is, that they were free from the chastisements which their sins deserved. There can be no doubt that there are cases enough in which the wicked live in security, to justify Job in all that he here affirms, as there are instances enough in which the wicked are cut off for their sins. to make what his friends said plausible. The truth is, good and evil are intermingled. There is a "general"course of events by which the wicked are involved in calamity in this life, and the righteous are prospered; but still, there are so many exceptions as to show the necessity of a future state of rewards and punishments. To us, who look to that future world, all is clear. But that view of the future state of retribution was not possessed by Job and his friends.

Barnes: Job 21:10

Their bull gendereth - See Rosenmuller and Lee on this verse; comp Bochart, Hieroz. P. 1, Lib. ii. c. xxx. The general idea is, that the wicked were prospered as well as the pious. God did not interpose by a miracle to cut off their cattle, and to prevent their becoming rich.

Barnes: Job 21:11

They send forth their little ones - Their numerous and happy children they send forth to plays and pastimes.

Like a flock - In great numbers. This is an exquisitely beautiful image of prosperity. What can be more so than a group of happy children around a man’ s dwelling?

And their children dance - Dance for joy. They are playful and sportive, like the lambs of the flock. It is the skip of playfulness and exultation that is referred to here, and not the set and formal dance where children are instructed in the art; the sportiveness of children in the fields, the woods, and on the lawn, and not the set step taught in the dancing-school. The word used here ( רקד râqad ), means "to leap, to skip"- as from joy, and then to dance. Jerome has well rendered it, "exultant lusibus" - "they leap about in their plays."So the Septuagint, προσπαίζουσιν prospaizousin - "they frolic"or "play."There is no evidence here that Job meant to say that they taught their children to dance; that they caused them to be trained in anything that now corresponds to dancing-schools; and that he meant to say that such a training was improper and tended to exclude God from the heart.

The image is one simply of health, abundance, exuberance of feeling, cheerfulness, prosperity. The houses were free from alarms; the fields were filled with herds and flocks, and their families of happy and playful children were around them. The object of Job was not to say that all this was in itself wrong, but that it was a plain matter of fact that God did not take away the comforts of all the wicked and overwhelm them with calamity. Of the impropriety of training children in a dancing-school, there ought to be but one opinion among the friends of religion (see National Preacher for January 1844), but there is no evidence that Job referred to any such training here, "and"this passage should not be adduced to prove that dancing is wrong. It refers to the playfulness and the cheerful sports of children, and God has made them so that they "will"find pleasure in such sports, and so that they are benefited by them. There is not a more lovely picture of happiness and of the benevolence of God any where on earth than in such groups of children, and in their sportiveness and playfulness there is no more that is wrong than there is in the gambols of the lambs of the flock.

Barnes: Job 21:12

They take the timbrel - They have instruments of cheerful music in their dwellings; and this is an evidence that they are not treated as the friends of Job had maintained. Instead of being, as they asserted, overwhelmed with calamity, they are actually happy. They have all that can make them cheerful, and their houses exhibit all that is usually the emblem of contentment and peace. Rosenmuller and Noyes suppose this to mean, "They sing to the timbrel and harp;"that is, "they raise up"( ישׂאו yı̂s'û ) "the voice"to accompany the timbrel. Dr. Good renders it, "They rise up to the tabor and harp, and trip merrily to the sound of the pipe."So Wemyss. It is literally, "They rise up with the tabor;"and the word "voice"may be understood, and the meaning may be that they accompany the timbrel with the voice. The Vulgate and the Septuagint, however, render it, they "Take up the timbrel."Dr. Good supposes that the allusion is to the modes of dancing; to their raising themselves in an erect position, and then changing their position - advancing and retreating as in alternate dances, and quotes the following exquisite piece of poetry as illustrating it:

"Now pursuing, now retreating,

Now in circling troops they meet;

To brisk notes, in cadence meeting.

Glance their many-twinkling feet."

Still, it seems to me, that the exact idea has not been expressed. It is this, "They raise, or elevate ( ישׂאו yı̂s'û ) scil . themselves;"that is, they become exhilarated and excited at the sound of music. It is in their dwellings, and it is one of the indications of joy. Instead of lamentations and wo, as his friends said there would be in such dwellings, Job says that there was there the sound of music and mirth; that they exhilarated themselves, and were happy. On the word rendered "timbrel"( תף tôph ) and the word "harp"( כנור kı̂nnôr ), see the notes at Isa 5:12.

At the sound of the organ - The word "organ"we now apply to an instrument of music which was wholly unknown in the time of Job. With us it denotes an instrument consisting of pipes, which are filled with wind, and of stops touched by the fingers. It is the largest and most harmonious of the wind instruments, and is blown by bellows. That such an instrument was known in the time of Job, is wholly improbable, and it is not probable that it would be used for the purposes here referred to if it were known. Jerome renders it, "organ;"the Septuagint, ψαλμοῦ psalmou , "the sound of a song;"Noyes, "pipe;"Lee, "lyre;"Good and Wemyss, "pipe."The Hebrew word ( עוּגב ‛ûgâb ) is derived from עגב ‛âgab - to breathe, to blow; and it is manifest that the reference is to some wind instrument. Various forms of wind instruments were early invented, and this is expressly mentioned as having been early in use. Thus, it is said of Jubal Gen 4:21, "He was the father of all such as handle the harp and organ"- עוּגב ‛ûgâb . It was probably at first a rude reed or pipe, which came ultimately to be changed to the fife and flute. It is here mentioned merely as an instrument exciting hilarity, and in the mere use of such an instrument there can be nothing improper. Job does not mean, evidently, to complain of it as wrong. He is simply showing that the wicked live in ease and prosperity, and are not subjected to trials and calamities as his friends maintained.

Barnes: Job 21:13

They spend their days in wealth - Margin, or, "mirth."Literally, "they wear out their days in good"- בטוב baṭôb . Vulgate "in bonis." Septuagint, ἐν ἀγαθοῖς en agathois - "in good things;"in the enjoyment of good. They are not oppressed with the evils of poverty and want, but they have abundance of "the good things"of life.

And in a moment go down to the grave - Hebrew to שׁאול sh^e 'ôl - but here meaning evidently the grave. The idea is, that when they die they are not afflicted with lingering disease, and great bodily pain, but having lived to an old age in the midst of comforts, they drop off suddenly and quietly, and sleep in the grave. God gives them prosperity while they live, and when they come to die he does not come forth with the severe expressions of his displeasure, and oppress them with long and lingering sickness. The author of Ps. 73 had a view of the death of the wicked remarkably similar to this, when he said,

For I was envious at the foolish,

When I saw the prosperity of the wicked.

For there are no bands in their death,

But their strength is firm. Psa 73:3-4.

All that Job says here is predicated on the supposition that such a sudden removal is preferable to death accompanied with long and lingering illness. The idea is, that it is in itself "desirable"to live in tranquility; to reach an honorable old age surrounded by children and friends, and then quietly and suddenly to drop into the grave without being a burden to friends. The wicked, he says, often live such a life, and he infers, therefore, that it is not a fact that God deals with people according to their character in this life, and that it is not right to draw an inference respecting their moral character from his dealings with them in this world. There are instances enough occurring in every age like those supposed here by Job, to justify the conclusion which he draws.

Barnes: Job 21:14

Therefore - This would seem to indicate that the "result"of their living in this manner was that they rejected God, or that one of the consequences of their being prospered would be that they would cast off his government and authority; that they renounced him "because"they were thus prosperous, or because they wished to train up their children in merriment and dancing. All this may be true in itself, but that idea is not in the Hebrew. That is simply "and they say"- ויאמרו vayo'âmarû . So the Vulgate; the Septuagint; the Chaldee - ואמרו ; and the Syriac. The word "therefore"should not have been inserted. Job is not affirming that their mode of life is a "reason"why they reject the claims of God, but that it is a simple "fact"that they "do"live, even in this prosperity, in the neglect of God. This is the gist of what he is saying, that being thus wicked they were in fact prospered, and not punished as his friends had maintained.

They say unto God - This is the language of their conduct. Men do not often formally and openly say this; but it is the language of their deportment.

Depart from us - This is about all that the wicked say of God. "They wish him to let them alone."They do not desire that he would come into their habitations; they would be glad never more to hear his name. Yet what a state of mind is this! What must be the condition and character of the human heart when this desire is felt?

We desire not the knowledge of thy ways - We have no wish to become acquainted with God. His "ways"here mean his government, his law, his claims - whatever God does. Never was there a better description of the feelings of the human heart than is here expressed. The ways of God are displeasing to people, and they seek to crowd from their minds all respect to his commandments and claims. Yet, if this is the character of man, assuredly he is very far from being a holy being. What higher proof of depravity can there be, than that a man has no desire to know anything about a pure and holy God; no pleasure in becoming acquainted with his Maker!

Barnes: Job 21:15

What is the Almighty, that we should serve him? - compare for similar expressions, Exo 5:2; Pro 30:9. The meaning here is, "What claim has the Almighty, or who is he, that we should be bound to obey and worship him? What authority has he over us? Why should we yield our will to his, and why submit to his claims?"This is the language of the human heart everywhere. Man seeks to deny the authority of God over him, and to feel that he has no claim to his service. He desires to be independent. He would cast off the claims of God. Forgetful that he made, and that he sustains him; regardless of his infinite perfections and of the fact that he is dependent on him every moment, he asks with contempt, what right God has to set up a dominion over him. Such is man - a creature of a day - dependent for every breath he draws on that Great Being, whose government and authority he so contemptuously disowns and rejects!

And what profit should we have, if we pray unto him? - What advantage would it be to us should we worship him? Men still ask this question, or, if not openly asked, they "feel"the force of it in their hearts. Learn hence,

(1) That wicked people are influenced by a regard to "self"in the inquiry about God, and in meeting his claims. They do not ask what is "right,"but what "advantage"will accrue to them.

(2) If they see no immediate benefit arising from worshipping God, they will not do it. Multitudes abstain from prayer, and from the house of God, because they cannot see how their self-interest would be promoted by it.

(3) Men "ought"to serve God, without respect to the immediate, selfish, and personal good that may follow to themselves. It is a good in itself to worship God. It is what is "right;"what the conscience says "ought"to be done yet

(4) It is not difficult to answer the question which the sinner puts. There is an advantage in calling upon God. There is

(a) the possibility of obtaining the pardon of sin by prayer - an immense and unspeakable "profit"to a dying and guilty man;

(b) a peace which this world cannot furnish - worth more than all that it costs to obtain it;

© support in trial in answer to prayer - in a world of suffering of more value than silver and gold;

(d) the salvation of friends in answer to prayer - an object that should be one of intense interest to those who love their friends:

(e) eternal life - the "profit"of which who can estimate? What are the few sacrifices which religion requires, compared with the infinite and immortal blessings which may be obtained by "asking"for them? ‘ Profit! ‘ What can be done by man that will be turned to so good an account as to pray? Where can man make so good an investment of time and strength as by calling on God to save his soul, and to bless his friends and the world?

Barnes: Job 21:16

Lo, their good is not in their hand - Schultens, Rosenmuller, and Noyes, suppose, I think, correctly, that this is to be understood ironically, or as referring to what "they"had maintained. "Lo! you say, that their good is not in their hand! They do not enjoy prosperity, do they? They are soon overwhelmed with calamity, are they? How often have I seen it otherwise! How often is it a fact that they continue to enjoy prosperity, and live and die in peace!"The common interpretation, which Prof. Lee has adopted, seems to me to be much less probable. According to that it means that "their prosperity was not brought about or preserved by their own power. It was by the power of God, and was under his control. An inscrutable Providence governs all things."But the true sense is, that Job is replying to the arguments which they had advanced, and one of those was, that whatever prosperity they had was not at all secure, but that in a moment it might be, and often was, wrested from them. Job maintains the contrary, and affirms that it was a somewhat unusual occurrence Job 21:17, that the wicked were plunged into sudden calamity. The phrase "in their hand"means "in their power,"or under their control, and at their disposal.

The counsel of the wicked is far from me - Or, rather, "far be it from me!"Perhaps the meaning is this, "Do not misunderstand me. I maintain that the wicked are often prospered, and that God does not in this life deal with them according to their deserts. They have life, and health, and property. But do not suppose that I am their advocate. Far be it from me to defend them. Far from me be their counsels and their plans. I have no sympathy with them. But I maintain merely that your position is not correct that they are always subjected to calamity, and that the character of people can always be known by the dealings of Providence toward them."Or, it may mean, that he was not disposed to be united with them. They were, in fact, prospered; but though they were prospered, he wished to have no part in their plans and counsels. He would prefer a holy life with all the ills that might attend it.

Barnes: Job 21:17

How oft is the candle of the wicked put out? - Margin, "lamp."A light, or a lamp, was an image of prosperity. There is, probably, an allusion here to what had been maintained by Bildad, Job 18:5-6, that the light of the wicked would be extinguished, and their dwellings made dark; see the notes at those verses. Job replies to this by asking how often it occurred. He inquires whether it was a frequent thing. By this, he implies that it was not universal; that it was a less frequent occurrence than they supposed. The meaning is, "How often does it, in fact, happen that the light of the wicked is extinguished, and that God distributes sorrows among them in his anger? Much less frequently than you suppose, for he bestows upon many of them tokens of abundant prosperity."In this manner, by an appeal to "fact"and "observation,"Job aims to convince them that their position was wrong, and that it was not true that the wicked were invariably overwhelmed with calamity, as they had maintained.

God distributeth sorrows - The word "God"here, is understood, but there can be no doubt that it is correct. Job means to ask, how often it was true in fact that God "apportioned"the sorrows which he sent on men in accordance with their character. How often, in fact, did he treat the wicked as they deserved, and overwhelm them with calamity. It was not true that he did it, by any means, as often as they maintained, or so as to make it a certain rule in judging of character.

Barnes: Job 21:18

They are as stubble before the wind - According to the interpretation proposed of the previous verse, this may be read as a question, "How often is it that the wicked are made like stubble? You say that God deals with people exactly according to their characters, and that the wicked are certainly subjected to calamities; but how often does this, in fact, occur? Is it a uniform law? Do they not, in fact, live in prosperity, and arrive at a good old age?"It is not uncommon in the Scriptures to compare the wicked with stubble, and to affirm that they shall be driven away, as the chaff is driven by the wind; see the notes at Isa 17:13.

The storm carrieth away - Margin, "stealeth away."This is a literal translation of the Hebrew. The idea is that of stealing away before one is aware, as a thief carries off spoil.

Barnes: Job 21:19

God layeth up his iniquity for his children - Margin, that is, "the punishment of iniquity."This is a reference evidently to the opinion which "they"had maintained. It may be rendered, "You say that God layeth up iniquity,"etc. They had affirmed that not only did God, as a great law, punish the wicked in this life, but that the consequences of their sins passed over to their posterity; or, if "they"were not punished, yet the calamity would certainly come on their descendants; see Job 18:19-20; Job 20:10, Job 20:28. This is the objection which Job now adverts to. The statement of the objection, it seems to me, continues to Job 21:22, where Job says, that no one can teach God knowledge, or prescribe to him what he should do, and then goes on to say, that the "fact"was far different from what they maintained; that there was no such exact distribution of punishments; but that one died in full strength, and another in the bitterness of his soul, and both laid down in the dust, together. This view seems to me to give better sense than any other interpretation which I have seen proposed.

He rewardeth him, and he shall know it - That is, you maintain that God will certainly reward him in this life, and that his dealings with him shall so exactly express the divine view of his conduct, that he shall certainly know what God thinks of his character. This opinion they had maintained throughout the argument, and this Job as constantly called in question.

Barnes: Job 21:20

His eyes shall see his destruction - That is, his own eyes shall see his destruction, or the calamities that shall come upon him. That is, "You maintain that, or this is the position which you defend."Job designs to meet this, and to show that it is not always so.

And he shall drink of the wrath of the Almighty - Wrath is often represented as a cup which the wicked are compelled to drink. See the notes, Isa 51:17.

Barnes: Job 21:21

For what pleasure hath he ... - That is, what happiness shall he have in his family? This, it seems to me, is designed to be a reference to their sentiments, or a statement by Job of what "they"maintained. They held, that a man who was wicked, could have none of the comfort which he anticipated in his children, for he would himself be cut off in the midst of life, and taken away.

When the number of his months is cut off in the midst? - When his "life"is cut off - the word "months"here being used in the sense of "life,"or "years."This they had maintained, that a wicked man would be punished, by being cut off in the midst of his way; compare Job 14:21.

Barnes: Job 21:22

Shall any teach God knowledge? - This commences the reply of Job to the sentiments of his friends to which he had just adverted. The substance of the reply is, that no one could prescribe to God how he should deal with people, and that it; was not a FACT that people were treated as they had supposed. Instead of its being true, as they maintained, that wicked people would all be cut down in some fearful and violent manner, as a punishment for their sins, Job goes on Job 21:23-26 to show that they died in a great variety of ways - one in full age and prosperity, and another in another manner. This, he says, God directs as he pleases. No one can teach him knowledge; no one can tell him what he ought to do. The reasoning of his friends, Job seems to imply, had been rather an attempt to teach God how he "ought"to deal with people, than a patient and candid inquiry into the "facts"in the case, and he says the facts were not as they supposed they ought to be.

Seeing he judgeth those that are high - Or rather, he judges "among the things"that are high. He rules over the great affairs of the universe, and it is presumptuous in us to attempt to prescribe to him how he shall govern the world. The design of this and the following verses is to show, that, from the manner in which people actually die, no argument can be derived to determine what was their religious condition, or their real character. Nothing is more fallacious than that kind of reasoning.

Barnes: Job 21:23

One dieth in his full strength - Margin, "very perfection,"or, "in the strength of his perfection."The meaning is, that he dies in the very prime and vigor of life, surrounded with everything that can contribute to comfort. Of the truth of this position, no one can doubt; and the wonder is, that the friends of Job had not seen or admitted it.

Being wholly at ease and quiet - That is, having everything to make them happy, so far as external circumstances are concerned. He is borne down by no calamities; he is overwhelmed by no sudden and heavy judgments. The phrase in this verse rendered "full strength"( תמו בעצם b^e ‛etsem tômô ), is literally, "in the bone of his perfection."It means full prosperity.

Barnes: Job 21:24

His breasts - Margin, "milk pails."The marginal translation is much the most correct, and it is difficult to understand why so improbable a statement has been introduced into our common version. But there has been great variety in the translation. The Vulgate renders it, Viscera ejus plena sunt adipe - "his viscera are full of fat."So the Septuagint, τὰ ἔγκατα ἀυτοῦ πλήρη στέατος ta engkata autou plērē steatos . The Syraic, "his sides;"Prof. Lee, "his bottles;"Noyes, "his sides;"Luther, "sein milkfass "- "his milk-pail;"Wemyss, "the stations of his cattle;"Good, "his sleek skin."In this variety of rendering, what hope is there of ascertaining the meaning of the word? It is not easy to account for this variety, though it is clear that Jerome and the Septuagint followed a different reading from the present, and instead of עטיניו ‛ăṭı̂ynāyv , they read בטיניו baṭı̂ynāyv - from בטן beṭen - "the belly;"and that instead of the word חלב châlâb as at present pointed, meaning "milk,"they understood it as if it were pointed חלב cheleb - meaning "fat"- the same letters, but different vowels.

The word which is rendered "breast"( עטין ‛ăṭı̂yn ) occurs nowhere else in the Hebrew Scriptures. It has become necessary, therefore, to seek its meaning in the ancient versions, and in the cognate languages. For a full examination of the word, the reader may consult Bochart, Hieroz. P. 1, Lib. ii. c. xliv., pp. 455, 458; or Rosenmuller, where the remarks of Bochart are abridged; or Lee on Job, "in loc."The Chaldee renders it ביזיו , "his breasts."So Junius et Tre. Piscator, and others. Among the rabbis, Moses Bar Nackman, Levi, and others, render it as denoting the breasts, or "mulctralia" - "milk-vessels,"denoting, as some have supposed, "the lacteals."This idea would admirably suit the connection, but it is doubtful whether it can be maintained; and the presumption is, that it would be in advance of the knowledge of physiology in the times of Job. Aben Ezra explains it of the places where camels lie down to drink - an idea which is found in the Arabic, and which will well suit the connection.

According to this, the sense would be, that those places abounded with milk - that is, that he was prospered and happy. The Hebrew word עטין ‛ăṭı̂yn , as has been observed, occurs nowhere else. It is supposed to be derived from an obsolete root, the same as the Arabic " atana , to lie down around water, as cattle do;"and then the derivative denotes a place where cattle and flocks lie down around water; and then the passage would mean, "the resting places of his herds are full, or abound with milk."Yet the primary idea, according to Castell, Golius, and Lee, is that of saturating with water; softening, "scil."a skin with water, or dressing a skin, for the purpose of using it as a bottle. Perhaps the word was used with reference to the place where camels came to drink, because it was a place that was "saturated"with water, or that abounded with water. The Arabic verb, also, according to Castell, is used in the sense of freeing a skin from wool and hairs - a lana pilisve levari pellem - so that it might be dressed for use.

From this reference to a "skin"thus dressed, Prof. Lee supposes that the word here means "a bottle,"arid that the sense is, that his bottles were full of milk; that is, that he had great prosperity and abundance. But it is very doubtful whether the word will bear this meaning, and whether it is ever used in this sense. In the instances adduced by Castell, Schultens, and even of Prof. Lee, of the use of the word, I find no one where it means "a skin,"or denotes a bottle made of a skin. The application of the "verb"to a skin is only in the sense of saturating and dressing it. The leading idea in all the forms of the word, and its common use in Arabic, is "that of a place where cattle kneel down for the purpose of drinking,"and then a place well watered, where a man might lead his camels and flocks to water. The noun would then come to mean a watering place - a place that would be of great value, and which a man who had large flocks and herds would greatly prize. The thought here is, therefore, that the places of this kind, in the possession of the man referred to, would abound with milk - that is, he would have abundance.

Are full of milk - Milk, butter and honey, are, in the Scriptures, the emblems of plenty and prosperity. Many of the versions, however, here render this "fat."The change is only in the pointing of the Hebrew word. But, if the interpretation above given be correct, then the word here means "milk."

And his bones are moistened with marrow - From the belief, that bones full of marrow are an indication of health and vigor.

Barnes: Job 21:26

They shall lie down alike in the dust - The emphasis here is on the word "alike"- יחד yachad . The idea is, that they should die "in a similar manner."There would be no such difference in the mode of their death as to determine anything about their character or to show that one was the friend of God, and that the other was not. The friends of Job had maintained, that that could be certainly known by the divine dealings with people, either in their life, or in their death. Job combats this opinion, and says, that there is no such marked distinction in their life, nor is there any certain indication of their character in their death. Prosperity often attends the wicked as well as the righteous, and the death of the righteous and the wicked resemble each other.

And the worms shall cover them - Cover them "both."They shall alike moulder back to dust. There is no distinction in the grave. There is no difference in the manner in which they moulder back to dust. No argument can be drawn respecting their character from the divine dealings toward them when in life - none from the manner of their death - none from the mode in which they moulder back to dust. On the reference to the "worm"here, see the notes at Job 14:11.

Poole: Job 21:2

Or, this shall be your consolations , i.e. I shall accept of your patient and diligent attention to me, instead of all those consolations which you owed to me in this condition, and which I expected from you.

Poole: Job 21:3

Suffer me that I may speak without such interruption as you have given me, Job 20:2 ; and if I do not defend my cause with solid and convincing arguments, go on in your scoffs if you please.

Poole: Job 21:4

To man or, of man ; for the prefix lamed commonly signifieth both to and of . And this question implies a denial, or that his complaint is not to or of man, to wit, only, but to or of God; as is here sufficiently implied, and oft elsewhere expressed by Job in this book. So the sense seems to be either,

1. This, I do not make my moan or complaint unto, or expect relief from, you, or from any men, but from God only; and therefore you have reason patiently to hear me when I am pouring forth my complaints to God. Or rather,

2. This, Do I only complain, or have I reason to complain, only of you and your unmerciful carriage to me; or of men who have dealt barbarously with me? Job 1 Job 30:1,9 , &c. Surely no; but, my complaint is of God, and of his hard and severe dealing with me. It is he who hath alienated my friends’ affections from me, and stirred up mine enemies against me. And though it hath been my chief care and business to please and serve him, yet he hath also set himself against me, and shot all his arrows into me. And therefore my expostulation with him (which here follows, Job 21:7 ) is the more reasonable; and if you will hear me calmly and patiently, you will find that I have cause of complaining. If it were so , i.e. if my complaint were only of man, I have cause to be troubled. Or, if it be so, i.e. if I do not complain of man, but of God, it is no wonder if my spirit be greatly oppressed; and you ought to allow me the liberty of easing my troubled mind, and modestly pleading my cause before God.

Be troubled Heb. be shortened , or straitened , i.e. either grieved or vexed, as this word signifies, Exo 6:9 Num 21:4 Jud 10:16 16:16 The heart is enlarged by joy, and contracted by sorrow; as appears by philosophy and experience.

Poole: Job 21:5

Consider what I am about to say concerning the wonderful prosperity of the worst of men, and the intolerable pressures of some good men, such as I have manifested and shall prove that I am, and it is able to fill you that are but spectators with astonishment and horror at the strange and mysterious course of Divine Providence herein; and therefore it is no wonder if I, who suffer such things from that God whom I have so faithfully served, am overwhelmed with the sense of it.

Lay your hand upon your mouth i.e. be silent, as this phrase is oft used, as Job 40:4 Pro 10:32 Mic 7:16 ; for shame forbear to vex me with your words: or, you will lay , &c.; the imperative being put for the future, as is usual. I am persuaded you will be silenced and convinced by what I shall say.

Poole: Job 21:6

When I remember what I have partly observed and partly felt of these things. The very remembrance of what is past fills me with dread and horror.

Poole: Job 21:7

He expostulates this matter partly with his friends, If things be as you say, how comes this to pass, &c? partly with God himself, Wherefore doth the righteous God distribute things so unequally?

The wicked live to wit, long and happily; as living is oft taken, as Lev 18:5 1Sa 10:24 25:6 Psa 38:19 ; a painful and afflicted life being a kind of death, and oft so called, as Deu 30:15,19 Pr 15:10 19:16 1Co 3:22 15:31 .

Become old to wit, in their prosperous estate.

Poole: Job 21:8

Their seed either,

1. The fruits of their ground; or rather,

2. Their children; as it is explained in the next branch of the verse, the words both here and there used being commonly so understood.

Their seed is established i.e. they multiply and prosper greatly. In their sight; which is a great addition to their happiness.

Poole: Job 21:9

They neither fear nor feel any disturbance.

Poole: Job 21:11

Like a flock of sheep or goats, as the word signifies; in great numbers, and with sweet concord; which is a singular delight to them and to their parents.

Poole: Job 21:13

In wealth in good, i.e. in the enjoyment of all the good things of this life, without any mixture of evil. They do not die of a lingering and tormenting disease, as I now and many other good men die, but suddenly and sweetly, like lambs; as is usually said in such cases.

Poole: Job 21:14

Therefore because of their constant prosperity. Heb. and , or yet . Though God be so gracious to them, yet they say and do thus to him.

They say sometimes in words, but commonly in their thoughts and affections, and the language of their lives: see Psa 14:1 36:1,2 Mal 3:14,15 Tit 1:16 .

We desire not the knowledge of thy laws ,

much less the practice .

Poole: Job 21:15

What excellency is there in him? and what advantage have we or can we expect from him?

Poole: Job 21:16

Their good is not in their hand: this seems to be an answer to the foregoing question, and a confutation of that ungodly opinion and practice, Job 21:14,15 . Wicked men (saith he) have no reason to neglect and reject God because of their prosperity, for their good , i.e. all their wealth and felicity, is not

in their hand i.e. it neither was obtained nor can be kept by their own might, but only by God’ s power and favour, upon whom they wholly depend for it. Or the sense is, Though they have riches, and power, and glory in their hands, yet their true and proper good is not in their hand i.e. they are destitute of that in which their true happiness lies, to wit, in God’ s love and favour; and all the comforts which they enjoy are attended with God’ s wrath and curse, and therefore not to be envied by any man in his wits. They say to God, Depart from us , when indeed their true and only felicity consists in the enjoyment of him: compare Psa 4:6,7 .

The counsel of the wicked is far from me therefore I am far from approving their opinion, or following their course, or enjoying their prosperity, or desiring to partake of their delicates upon such terms.

Poole: Job 21:17

How oft! this phrase notes either,

1. The rarity and seldomness of it. This. I confess, sometimes happens, but not oft. Or rather,

2. The frequency of it. I grant that this happens oft, though not constantly, as you affirm. And this seems best to agree both with the use of this phrase in Scripture, where it notes frequency, as Psa 78:40 Mat 18:21 Luk 13:34 , and never seldomness; and with the foregoing words, as a reason why the counsel of the wicked was far from him , because they ofttimes pay dear for it in this life, and always in the next life; and with the following verses, wherein he discourseth largely, not of the prosperity of the wicked, (as he should have done, if the sense of these words were this, that such were but seldom afflicted,) but of their calamities. The candle , or lamp , i. e. their glory and outward happiness; as Job 8:6 2Sa 21:17 Psa 132:17 .

God distributeth: God is manifestly understood out of the following words, this being God’ s work, and proceeding from God’ s anger.

Poole: Job 21:18

i.e. Their destruction shall be speedy, and certain, and irrecoverable.

Poole: Job 21:19

God layeth up to wit, in his treasures, Rom 2:5 .

His iniquity or rather, the punishment of his iniquity , i.e. he will punish him both in his person and in his posterity.

He shall know it , i.e. he shall live to see the destruction of his children.

Poole: Job 21:20

His eyes shall see his destruction i.e. he shall be destroyed;

as to see death is to die, Psa 89:48 Heb 11:5 ; and to see affliction , or any kind of evil , is to feel it Psa 90:15 Lam 3:1 ; and to see good , is to enjoy it, Job 7:7 9:25 Psa 34:12 . Or this phrase may be emphatical, he shall foresee his ruin hastening towards him, and not be able to prevent or avoid it; he shall sensibly feel himself sinking and perishing; which aggravates his misery.

He shall drink not sip or taste, but drink; which word commonly notes the abundance of the thing spoken of.

Poole: Job 21:21

What pleasure hath he in his house after him? or, for what desire, or care, or study hath he for or concerning (as beth is oft used)

his house i.e. his children? When he is dead and gone, he cares not what becomes of his children, as irreligion commonly makes men unnatural; he is not concerned nor affected with their felicity or misery. See Job 14:21 . And therefore God doth punish both him and his children whilst he lives, Job 21:19,20 . Or thus, What delight can he take in the thoughts of the glory and happiness of his posterity, when he finds that he is dying a violent and untimely death? So this is a further proof that this man is neither happy in himself, nor with reference to his posterity.

When the number of his months is cut off in the midst when that number of months, which by his constitution and the course of nature he might have lived, is diminished and cut off by the hand of violence.

Poole: Job 21:22

Knowledge i.e. discretion, or how to govern the world. For so you do, whilst you tell him that he must not sorely afflict the godly, nor give the wicked much and long prosperity here.

He judgeth those that are high either,

1. The highest persons, whether in earth, as the greatest kings; or in heaven, as the angels: he judgeth them , i.e. he exactly knows them, and accordingly gives sentence concerning them, as he sees fit; and therefore it is great folly and presumption in us to direct or correct his judgments. Or,

2. Those things that are high, and deep, and far out of our reach, as God’ s secret counsels and judgments are.

Poole: Job 21:23

One to wit, either,

1. One of these wicked men, of whose condition he is here speaking. Or,

2. Any one man, whether good or bad. In his full strength; in a state of perfect health, and strength, and prosperity; all which this phrase implies.

Poole: Job 21:24

His breasts: the Hebrew word is not elsewhere used, and therefore it is diversely translated; either,

1. Breasts . But that seems very improper here, because men’ s breasts do not use to be filled with milk. Or,

2. Milk-pails . But their fulness is common, and no sign of eminent plenty, which is here designed. Besides, the following branch, which in Job and elsewhere frequently explains the former, implies that it signifies some part of man’ s body, as all the ancient interpreters render it; either the sides , as some of them have it; or the bowels , as others. But for the following milk they read fat ; the Hebrew letters being exactly the same in both words; and the Hebrews by the name of milk do oft understand fat.

His bones are moistened with marrow which is opposed to the dryness of the bones, Job 30:30 Psa 102:3 , which is caused by old age, or grievous distempers or calamities.

Poole: Job 21:25

Another either,

1. Another wicked man. Or,

2. Any other man promiscuously considered, either good or bad. So hereby he shows how indifferently and alike God deals the concerns of this life to one and another, to good and bad. So he shows that there is a great variety in God’ s dispensations; that he distributes great prosperity to one, and great afflictions to another no worse than he, according to his wise but secret counsel.

In the bitterness of his soul i.e. with heart-breaking pains and sorrows.

Never eateth with pleasure i.e. hath no pleasure in his life, no, not so much as at meal-time, when men usually are most free and pleasant.

Poole: Job 21:26

All these worldly differences are ended by death, and they lie in the grave without any distinction, till the time of general resurrection and judgment comes. So that no man can tell who is good, and who is bad, by any events which befall them in this life.

Haydock: Job 21:1

Way. Travellers, who have seen foreign countries, (Vatable) or any one that may be passing, (Sanchez) will answer this objection (Haydock) in my favour. (Menochius) ---

They will all agree in testifying that the wicked prosper, even for a long time. (Calmet)

Haydock: Job 21:2

Do. "After your opinion." (Menochius) ---

Symmachus, "hear." Septuagint, "may this be for your consolation," (Hebrew) which I shall receive from you, or which you may make use of, if you should be afflicted (Calmet) as I am. (Haydock) ---

Job undertakes to show that the wicked are sometimes suffered to enjoy a long prosperity.

Haydock: Job 21:4

Troubled. Hebrew, "Why is not my spirit shortened" by death, if your assertion be true? (Haydock) or why may I not be "troubled," since I have to deal, not with an enlightened judge, but with men who are under the greatest prejudices? (Calmet) ---

I seem to you to dispute against God. Have I not then reason to tremble? ver. 6. (Haydock) ---

Though he disputed with men, it was concerning Providence and eternal things. (Worthington)

Haydock: Job 21:5

Hearken to. Literally, "look steadfastly on me." (Haydock) ---

Compare my present with my former condition, and do not pretend to fathom God's judgments; which fall me also with astonishment, when I consider why the virtuous are distressed, and the wicked prosper, ver. 7. ---

Mouth be silent. Harpocrates, the god of silence, was represented in this posture; and Virgil says, Intentique ora tenebant. (Æneid ii.) ---

Septuagint, "upon the cheek," like men in deep consideration. (Calmet)

Haydock: Job 21:7

Riches. This is what fills me with great anxiety. Yet it quite destroys the force of your argument, (Calmet) since you pretend that the prosperity of the wicked is never of long duration. We see them, however, live to an advanced old age, (Haydock) continually offending God, and annoying their neighbours. (Calmet) ---

Septuagint, "yea, they grow old in riches."

Haydock: Job 21:8

Sight. The Jews esteemed this as the greatest blessing and mark of God's favour. Yet it was also equivocal, as it was often possessed by the wicked. (Calmet)

Haydock: Job 21:9

Rod. Divine judgments. (Menochius) (Psalm lxxii. 5.)

Haydock: Job 21:10

Cattle. Literally, "ox," bos. Protestants, "their bull gendereth, and faileth not." (Haydock) ---

But Bochart explains it of the cows' bringing forth every year. (Calmet) ---

Ox is used in the same sense, both by sacred and profane authors. (Haydock) ---

A great part of the riches of these nations consisted in cattle, Psalm cxliii. 14., and Zacharias viii. 5.

Haydock: Job 21:11

Their. Septuagint, "They continue like eternal sheep, as if they and their flocks would never die. (Calmet) ---

And play, is to shew the nature of the dance. It is not in Hebrew. (Haydock) ---

The children are healthy and sportive. (Menochius) ---

Septuagint, "they play before them." (Haydock)

Haydock: Job 21:13

Moment. Septuagint, "in the rest of the lower region, Greek: adou, they shall be laid," (Haydock) in the grave. (Menochius) ---

A sudden death, without agony or sickness, (Haydock) was the choice of Julius Cæsar, the night before he was slain. Repentinum inopinatumque prætulerat. (Suetonius) ---

But the enlightened servant of God would rather desire time to do penance, and to prepare for death. For who shall presume that he has that charity which banisheth fear? (Calmet) ---

Hell. The same term is used for the place where the damned are tormented, as for that where the souls of the just waited (chap. vii., and xvii.) for their Redeemer's coming. But here Job is speaking of the apparent happiness of the wicked; (Haycock) and only alludes to the grave, (Calmet; Menochius) or comfortable death and burial of the reprobate: though, at the same time, he may declare that their souls are buried in hell. (Haydock)

Haydock: Job 21:14

Ways. The too common effect of riches, Proverbs xxx. 8., and Ecclesiasticus v. 2.

Haydock: Job 21:16

Because, is not in Hebrew. "Lo, their good is not." They are not possessed of true riches, or of good sense. Alexandrian Septuagint, "For good things were in their hands: but the works of the impious are not pure." No: the more they possess, the greater is their perversity. Grabe substitutes Greek: oukathora, for Greek: kathara; God "does not behold" the works, &c., which is more conformable to the other editions; and thus the blasphemies of the impious are continued. (Haydock) ---

When we are not sensible of our wants and dependance, we think less on God. (Calmet) ---

Hand, or power, they are only the gifts of God; far be then such sentiments from me. (Calmet)

Haydock: Job 21:17

How often. When do we witness the downfall of the wicked? (Mercer.) ---

Or, in a contrary sense, how often are they miserable as well as the just? Such things are, therefore, a very equivocal argument, to prove either side of the question. Those who are afflicted, and cling closer to God, must be accounted virtuous and happy; while that prosperity is fatal which is an occasion of our neglecting his service. (Calmet) ---

Job answers his own questions, ver. 7. If the wicked be happy for a time, their future state is deplorable, and often they forfeit even their temporal advantages. (Menochius)

Haydock: Job 21:19

The sorrow. Protestants, "his iniquity." Marginal note, "that is the punishment. " (Haydock) ---

The children shall share in his punishment, (Calmet) when they have been partakers, or imitators of his injustice. (Haydock) ---

Know his offence, and whether there be a God (Calmet) and Providence. (Menochius)

Haydock: Job 21:21

And if. Hebrew, "when" he is cut off in the midst of his days: he does not regard the happiness or misery of those whom he leaves behind. (Haydock) ---

The children are rather taken away for his punishment, while he is living, as their misery would not touch him in the grave. (Menochius)

Haydock: Job 21:23

Hale, or healthy. Hebrew, "in perfect strength." (Haydock) ---

Septuagint, "simplicity, or folly." St. Augustine reads with the old Vulgate, "in the strength of his simplicity, (Calmet) or innocence. (Haydock) ---

These outward appearances prove nothing for interior piety or wickedness. (Calmet)

Haydock: Job 21:24

Bowels. Protestants, "breasts" (Marginal note, "milk-pails") are full of milk. But the Septuagint, Bochart, &c., agree with the Vulgate. Job describes a corpulent man (Calmet) living in luxury, like the glutton. (Haydock)

Haydock: Job 21:25

Any. Hebrew, "ever having eaten with pleasure." (Haydock)

Gill: Job 21:1

But Job answered and said. In reply to what Zophar had asserted, concerning the prosperity of the wicked being only for a short time, Job 20:5; the contrary to which he most clearly proves, and that in many instances their prosperity continues as long as they live; that they die in it, and it is enjoyed by their posterity after them.

Gill: Job 21:2

Hear diligently my speech,.... The following oration or discourse he was about to deliver concerning the prosperity of wicked men; to which he desires their closest attention, that they might the better understand the force of his reasoning, the evidences and proof of fasts he should give; whereby, if their minds were open to conviction, they would clearly see their mistake, and that truth lay on his side:

and let this be your consolations; or "this shall be your consolations" ^k; meaning, either that they would receive instruction and benefit by his discourse, which would yield them pleasure and comfort; and to an ingenuous mind, to be convinced of an error, to have mistakes rectified, and to get knowledge of the truth, it is a real satisfaction, and affords pleasure; or else, that whereas their end in paying him a visit was to comfort him, and they had taken methods, as they thought, in order to it, but in Job's opinion to very little purpose, yea, they were, as he says, miserable comforters; now he observes, that if they would but be silent, and attentively listen to what he had to say, that would be in the room of all comforts they could give unto him; it would be a consolation to him, and be reckoned by him, instead of all they could give, or could propose to him, if he might have but this favour, to be heard with candour, diligence, and attention.

Gill: Job 21:3

Suffer me that I may speak,.... To go on with his discourse, without any interruption, until he had finished it; as he before craves their attention, here he entreats their patience to hear him out, as well as to give him leave to begin; they might by their gestures seem as if they were breaking up and departing; or they raised a tumultuous clamour, to hinder his proceeding to reply; or he might fear, that if he was allowed to speak, they would break in upon him before he had done, as they had already; or "bear me", as several of the Jewish commentators explain the phrase; though what he was going to say might sit heavy upon their minds, and be very burdensome, grating, and uneasy to them; yet he entreats they would endure it patiently, until he had made an end of speaking:

and after that I have spoken, mock on; as they had already, Job 12:4; they had mocked not at his troubles and afflictions, but at his words and arguments in vindication of his innocence; and now all he entreats of them is, that they would admit him to speak once more, and to finish his discourse; and then if they thought fit, or if they could, to go on with their scoffs and derisions of him; if he could but obtain this favour, he should be easy, he should not regard their mockings, but bear them patiently; and he seems to intimate, that he thought he should be able to say such things to them, that would spoil their mocking, and prevent it for the future; so the Greek version renders it, "thou shalt not laugh"; and the words being singular have led many to think, that Zophar, who spoke last, is particularly intended, though it may respect everyone of his friends.

Gill: Job 21:4

As for me, is my complaint to man?.... Job had been complaining, and still was, and continued to do so after this, but not to them, his friends, nor any other man; his complaint was made to God, and of him he thought he was hardly dealt with by him, he could not tell for what; he had desired to know the reason why he contended with him in such a manner, but could get no satisfaction; when his friends came first to visit him, they said nothing to him, nor he to them; and when he did speak, it was not to them, but to God, of whom he complains; and expostulates with him why he had ever been born, or had not died as soon as born, and not have lived to have seen such unhappy days, and endured so much affliction and trouble:

and if it were so; that he had made his complaint to man, since it would have been in vain, and to no purpose, he should have got no relief, nor obtained any satisfaction:

why should not my spirit be troubled? or "shortened" ^l; or, as the Targum, be straitened; for as comfort and joy enlarge the heart, trouble contracts and straitens it; or is "my prayer" or ^m "petition to men?" it was not, though he was reduced so low, and was in such a distressed condition; he had asked nothing of men, not of these his friends, neither to give him of their substance, nor to help him out of the hands of his enemies, Job 6:21; he had poured out his complaint before God, and had directed his prayer to the God of his life; he had desired to speak to none but the Almighty, and to reason only with him; he had petitioned him to take cognizance of his case, and to admit of a hearing of it before him, and to have it determined by him; he had complained of wrongs and injuries done him, and begged to be redressed and righted, but got no answer; God did not think fit to answer him, but hid himself from him, and continued so to do: "and if", if this be the case, as it really was, "why should not my spirit be troubled?" is there not reason for it? Some think Job's meaning is, is "my disputation", as the Vulgate Latin version, or is my discourse concerning human things, things within the compass of human knowledge and reasoning? or, to be attained to by the force of that, without divine revelation? no, it is concerning divine things; concerning the mysteries of Providence, with respect to good and bad men; concerning the living Redeemer, his incarnation, resurrection, &c. and faith in him; concerning the general resurrection, the final judgment, and a future state of happiness: or does my complaint, petition, or discourse, savour of that which is human, and is intermixed with human frailty? if it be so, it should be borne with, it should be considered I am but a man, and liable to err; and especially great allowances should be made in my present circumstances, being trader such sore afflictions; and it may be reasonably thought, that though the spirit may be willing to behave in a better manner, the flesh is weak, and much must be imputed unto that; and it will not seem so extravagant to indulge a troubled spirit so severely exercised; persons under afflictions generally think they do well to be troubled, and that there is reason enough for it, and ought to be borne with, and not to be reproached and rallied on that account.

Gill: Job 21:5

Mark me,.... Or "look at me" ⁿ; not at his person, which was no lovely sight to behold, being covered with boils from head to foot, his flesh clothed with worms and clods of dust, his skin broken, yea, scarce any left; however, he was become a mere skeleton, reduced to skin and bone; but at his sorrows, and sufferings, and consider and contemplate them in their minds, and see if there was any sorrow like his, or anyone that suffered as he did, and in such pitiful circumstances; or that they would have a regard to his words, and well weigh what he had said, or was about to say, concerning his own case, or concerning the providences of God with respect to good and bad men, and especially the latter:

and be astonished; at what had befallen him, at his afflictions, being an innocent man, and not chargeable with any crime for which it could be thought that these came upon him; and at the different methods of Providence towards good men and bad men, the one being afflicted, and the other in prosperous circumstances, see Job 17:8;

and lay your hand upon your mouth; and be silent, since such dispensations of Providence are unsearchable, and past finding out; and, as they are not to be accounted for, are not to be spoken against: and it would have been well if Job had taken the same advice himself, and had been still, and owned and acknowledged the sovereignty of God, and not opened his mouth in the manner he had done, and cursed the of his birth, and complained of hard treatment at the hand of God perhaps his sense may be, that he would have his friends be silent, and forbear drawing the characters of men from the outward dealings of God with them. This phrase is used of silence in Job 29:9; thus Harpocrates, the god of silence with the Heathens, is always pictured with his hand to his mouth.

Gill: Job 21:6

Even when I remember,.... Either the iniquities of his youth he was made to possess; or his former state of outward happiness and prosperity he had enjoyed, and reviewed his present miserable case and condition, and called to mind the evil tidings brought him thick and fast of the loss of his substance, servants, and children, which were so terrible and shocking; or when he reflected on the instances of Providence he was about to relate in the following verses:

I am afraid, and trembling taketh hold on my flesh; which is sometimes the case of good men, both with respect to the judgments of God upon the wicked, and with respect to what befalls, or is coming upon, the people of God, Psa 119:120; and even the different treatment of good and bad men in this life, as that the one should be severely afflicted and distressed, and the other be in such prosperous and happy circumstances, is not only a sore temptation to them, but shocks their minds, and makes them shudder and stagger at it, and gives them great pain and uneasiness, Psa 73:2.

Gill: Job 21:7

Wherefore do the wicked live,.... Which question is put either to God himself, as not knowing ow to account for it, or to reconcile it to his divine perfections; that he, a holy, just, and righteous Being, should suffer such wretches to live upon his earth, who had been, and still were, continually sinning against him, transgressing his law, and trampling under foot his power and authority; when he, a man that feared the Lord, as God himself had borne witness of him, laboured under such heavy affliction, that he seemed rather to die than live: or else it is put to his friends, to whom he appeals for the truth of it, as Zophar had to him, about the short time of the prosperity of the wicked, Job 10:4; and desires them to try how they could make such undeniable facts comport with their own principles, that wicked men are always and only afflicted to any great degree, and not holy and good men; but if so, it is asked, why do they "live", even live at all? why is not their breath stopped at once, that breathe out nothing but sin and wickedness? or why are they "lively?" as Mr. Broughton renders the word; that is, brisk, cheerful, and jocund, live merrily, having an abundance of this world's good things; call upon themselves to eat, drink, and be merry, and indulge themselves in all the gratifications of sensual pleasures and delights; live at ease, in peace and outward comfort, and are not in trouble as other men, having nothing to disturb, disquiet, and distress them; nay, not only live comfortably, but live long: while a righteous man perishes or dies in his righteousness, the wicked man prolongs his life in his wickedness, Ecc 7:15, as it follows:

become old; live to a considerable old age, as Ishmael did, to whom he may have respect, as well as to some others within his knowledge; or are "durable" ⁿ, not only in age, as the sinner is supposed to die, and sometimes does die an hundred years old, or more, but in wealth and riches, in outward prosperity; for though spiritual riches are only durable riches, in opposition to temporal ones, yet these sometimes endure with a wicked man, and he endures with them as long as he lives, as may be seen in the instances of wicked rich men in Luk 12:16; with which agrees what follows:

yea, are mighty in power? are in great authority among men, being kings, princes, civil magistrates, see Psa 37:35; are advanced to great dignity and honour, as the twelve princes that sprung from Ishmael, and the race of kings and dukes that came from Esau. Mr. Broughton renders it, "be mighty in riches", greatly increase in them; and so the Targum, possess substance or riches.

Gill: Job 21:8

Their seed is established in their sight with them,.... Which is to be understood not of seed sown in the earth, and of the permanence and increase of that, but of their children; to have a numerous progeny, was reckoned a great temporal blessing, and to have them settled happily and comfortably in the world was an additional one; and what contributed still more to their felicity was, that they were well settled during their life, or they yet living, and with their eyes beholding their prosperous and stable condition; and also "with them"; near them, in the same neighbourhood, or at no great distance from them; or even in like circumstances with them, equally as well settled and as prosperous as themselves, as this phrase is sometimes used, see Psa 106:6;

and their offspring before their eyes; their children's children, as the Targum, and so the Vulgate Latin version; so that prosperity attends not only wicked men and their children, but also their grandchildren, and they live to see these grown up and settled in the world, and in thriving circumstances; all which must give them pleasure, and be matter of honour and glory to them, Pro 17:6. Now this is diametrically opposite to Zophar's notion of the short continuance of the prosperity of wicked men, and of the low and miserable condition of their children, Job 20:5.

Gill: Job 21:9

Their houses are safe from fear,.... Of enemies besetting them, entering into them, and pillaging and plundering them; of thieves and robbers breaking into them, and carrying off their substance: or "their houses are peace" ^o; their families live in peace among themselves, or enjoy all prosperity, which the word peace frequently signifies; they have peace and prosperity within doors and are free "from fear", or devoid of fear, from anything without;

neither is the rod of God upon them; neither his rod of chastisement, which is upon his own people, and with which he scourges every son, though in love for their good, and which was now upon Job, Job 9:34; nor any sore judgment, as famine, plague, sword, or any other; no, not even the common afflictions and troubles that men are exercised with.

Gill: Job 21:10

Their bull gendereth, and faileth not,.... As the wicked man's prosperity is described before by the increase and comfortable settlement of his children and grandchildren, and by the peace and safety of all within doors; here it is further set forth by the increase of his cattle in the fields, one part being put for the whole, his oxen and asses, his camels and sheep, things in which the riches of men chiefly lay in those times and countries; and he was reckoned an happy man when these brought forth abundantly; see Psa 144:13;

their cow calveth, and casteth not her calf; both male and female succeed in propagating their species, and so in increasing the wealth of their owner; this is sometimes promised as a temporal blessing, Exo 23:26.

Gill: Job 21:11

They send forth their little ones like a flock,.... Of sheep, which are creatures very increasing, and become very numerous, Psa 144:13; to which a large increase of families may be compared, Psa 107:41, for this is not to be interpreted of their kine sending or bringing forth such numbers as to be like a flock of sheep; but of the families of wicked men being increased in like manner; and the sending them forth to be understood either of the birth of their children being sent out or proceeding from them as plants out of the earth, or branches from a tree; or of their being sent out not to school to be instructed in useful learning, but into the streets to play, and pipe, and dance; and it may denote, as their number, so their being left to themselves, and being at liberty to do as they please, being under no restriction, nor any care taken of their education; at least in such a manner as to have a tendency to make them sober, virtuous, and useful in life:

and their children dance; either in a natural way, skip and frisk, and play like calves and lambs, and so are very diverting to their parents, as well as shows them to be in good health; which adds to their parents happiness and pleasure: or in an artificial way, being taught to dance; and it should be observed, it is "their" children, the children of the wicked, and not of the godly, that are thus brought up; so Abraham did not train up his children, nor Job his; no instance can be given of the children of good men being trained up in this manner, or of their dancing in an irreligious way; however, this proves in what a jovial way, and in what outward prosperity and pleasure, wicked men and their families live; which is the thing Job has in view, and is endeavouring to prove and establish.

Gill: Job 21:12

They take the timbrel and harp,.... Not the children, but the parents of them; these took these instruments of music into their hands, and played upon them while their children danced; thus merrily they spent their time: or, as Jarchi and Aben Ezra, they lift up the voice with the tabret and harp; that is, while they played on these with their hands, they sung songs with their mouths; they used both vocal and instrumental music together, to make the greater harmony, and give the greater pleasure, like those in Amo 6:5;

and rejoice at the sound of the organ; a musical instrument, very pleasant and entertaining, from whence it has its name in the Hebrew tongue; but of what form it was cannot be with certainty said; that which we now so call is of later invention, and unknown in those times: probably Job may have respect to Jubal, the inventor of this sort of music, and others of the posterity of Cain before the flood, who practised it, and were delighted in it; in which they were imitated and followed by wicked men after it, and in Job's time, Gen 4:21.

Gill: Job 21:13

They spend their days in wealth,.... Or "in good" ^p; not in the performance of good works, or in the exercise of that which is spiritually good; or in seeking after spiritual good things, or eternal happiness; but in earthly good, in the enjoyment of the temporal good things of this life, and which to enjoy in a moderate and becoming manner is not criminal, but commendable; but these men, and such as they, seek no other good but worldly good; their language is, "who will show us any good?" Psa 4:6; any outward good; the way to get it, how to come at it, and be put in the possession of it: such place all their happiness in such sort of good, and spend all their time either in getting it, or in enjoying it, and in nothing else; not in spiritual exercises, in prayer, or praise, in their own houses, in private; nor in an attendance on the worship of God in public; it denotes also their continuance in prosperity unto the end of their days; for there is a various reading; we follow the Keri or margin, but the "Cetib", or writing, is, "they become old" ^q; in wealth, or good things, and which is followed by many; they live all their days in the midst of wealth and riches, and die in such circumstances, contrary to what Zophar had asserted in Job 20:5;

and in a moment go down to the grave; the house appointed for all living, man's long home, into which he is said to go down, because let down and interred in the earth; hither wicked men must come, after all their wealth, riches, prosperity, and pleasure; and hither they descend "in a moment"; suddenly, no previous change being made in their outward circumstances; and without any presage or forenotice of it, without any lingering disease and sickness leading on to it, there being no bands in their death, nothing to hinder and restrain from dying; but they drop at once into the grave, without sickness or pain: or "in rest", or "quietly" ^r; being wholly at ease and quiet, as in Job 21:23; not only free from acute pains and grievous distempers, as burning fevers, and violent tortures, and racks of the stone, and other distressing disorders; but without any distress of mind, ignorant of their state and condition, and unconcerned about it; as they are at ease from their youth, and settled on their lees, they remain so, and go out of the world in like manner; and as sheep are laid in the grave, die senseless and stupid, having no thought in their last moments what will become of them in another world: some render it, "they go down to hell" ^s; the state and place of the wicked after death; which, though true, seems not so agreeable to Job's scope and design, which is not to describe the punishment of the wicked, but their easy circumstances in life and in death; and so the Jewish commentators generally understand it. Aben Ezra's note is,

"in a moment, without afflictions;''

Jarchi,

"quietly, without chastisements;''

and Bar Tzemach,

"without evil diseases;''

having nothing to distress them in body or mind, when many a good man lies long on a bed of languishing, tortured with diseases, chastened with sore pain, and his life gradually draws near to the grave, and to the destroyers.

Gill: Job 21:14

Therefore they say unto God,.... While in health and life, amidst all their outward prosperity, and because of it; for worldly riches have this tendency, to make men proud and insolent, and not only to behave ill to their fellow creatures, and to slight and despise them; but even to forsake God, and lightly esteem their Creator and benefactor; yea, even to kick against him, and oppose him, to set their mouths against him, and speak very contemptuously and blasphemously of him, as in the following words; which though not expressly uttered and pronounced, which yet may have been by some, however are conceived in the mind, and inwardly spoken; and by their lives and conversations outwardly declared and abundantly proclaimed:

depart from us; not as to his general presence, which cannot be, and without which they would not be able to subsist; God is everywhere, and near to everyone, and all live, and move, and have their being, in him; nor as to his spiritual presence, which wicked men know nothing of, and are unconcerned about; but they do not choose to have him so near them as that their minds should be conversant about him; they do not care to have him in their thoughts, they are desirous if possible of banishing him out of their minds; they would live without thinking of God, or thinking that there is a God in the world, for such a thought makes them uneasy; they do not love to have their consciences awakened by him, so as to check and accuse for what they do; they had rather have them cauterized or seared, as with a red hot iron, and be past feeling, that they may go on in their sinful courses without control: this is the just character of a worldling, who is afraid he shall be a loser by God and religion, should he attend thereunto; and therefore, as the Gergesenes for a like reason desired Christ to depart out of their coasts, so such desire God to depart from them, Mat 8:28; and of the epicure, whose God is his belly, and that only; and most righteously will it be said to such at the last day, "depart from me"; this will be a just retaliation:

for we desire not the knowledge of thy ways; the ways which God prescribes, directs, and enjoins men to walk in, even the ways of his commandments; these are unknown to men, until shown and taught them; but wicked men do not desire to be instructed in them; they have no pleasure and delight neither in them, nor in the knowledge of them; they fancy there is no pleasure to be had in them, and they think they have got into a much more pleasant way, which they have chosen, and their souls delight in; though destruction and misery are in it, and it leads into it: they wilfully affect ignorance of the ways of God; they do not care to come to the light, lest their deeds should be reproved, their consciences be made uneasy, and they not able to go on so peaceably and quietly in their own ways.

Gill: Job 21:15

What is the Almighty, that we should serve him?.... "Who is he" ^t? as some render it; or what is there in him, in his nature, in his excellencies and perfections, that should oblige us to serve him? One would think the attribute of "Almighty", they own and acknowledge, is sufficient to engage to it, since he is the lawgiver that is able to save and to destroy, even to destroy with an everlasting destruction, both body and soul in hell, who obey him not; but fulness of riches, power, and authority, swell the mind with pride, and put men on asking such questions, and running such lengths as these; see Exo 5:2. The question is full of atheism, and suggests there was nothing in God excellent or worthy of any regard, or on account of which he should be served and worshipped; as if he was a mere idol, which is nothing in the world; and that he was indeed nothing in it, neither did good nor evil, nor concerned himself with the affairs of men; had forsaken the earth, and took no notice of what was doing is it; at least, the question supposes that such think themselves under no obligations to serve him, and shows them to be sons of Belial, without a yoke; that they neither are nor can he subject to the law of God without his grace; they are not willing God should reign over them, nor to be obedient to his commands and ordinances; but are for freeing themselves from all obligations to him, and choose to serve various lusts and pleasures; be the vassals of sin and Satan, rather than be the worshippers of God:

and what profit should we have if we pray unto him? Prayer is one part of the service of God, and may be here put for the whole: this, as all the rest, is very disagreeable to a natural man, who, as he is biased entirely by profit and gain, thinks there is nothing to be got by religious exercises; he observing, that the worshippers of God, as to external things, fare worse than those who do not pray unto him, or do not serve and worship him; see Mal 3:14; though there is much profit, and many things, and those most excellent and valuable, got by prayer; for whatsoever good men ask in prayer, believing, they receive, Mat 7:7. The Targum is

"if we pray in his Word,''

in the name of the essential Word, the Son of God; whereas to ask or pray in his name is the only way of succeeding; and such, who do ask in faith in his name, have what they ask for, Joh 14:15.

Gill: Job 21:16

Lo, their good is not in their hand,.... Though it is in their possession for the present, it is not in the power of their hands to keep, nor to carry it with them when they die; God, that gave it, can take it away when he pleases; and therefore it might be profitable to them to serve him and pray unto him: or "their good is not by their hand"; they do not obtain their happiness by their works, as in the Tigurine version; and to the same sense Mr. Broughton,

"lo, their wealth cometh not by their own power;''

it is not got by their own industry, diligence, care, and labour; by their own wisdom, knowledge, understanding, and cunning; for riches are not always to men of understanding, but come from God, who gives them to whom he pleases, and can take them away again if he thinks fit; and therefore men are dependent upon him for what they have, and should be thankful to him, and serve him, and pray for the continuance of good things to them. Jarchi reads the words by way of interrogation and admiration, lo! is "not their good in their hand?" verily it is, especially in their own opinion; their hands are full of it; they want nothing of God; they see no need of praying to him; hence the above words, which Job expresses his disapprobation of:

the counsel of the wicked is far from me; the counsels of their hearts; the thoughts of their mind; the words of their mouth; the above impious sayings were such as were detested and abhorred by him; their sense and judgment of things, their choice from deliberate consultation with themselves, preferring temporal good to spiritual good, and earthly things to heavenly ones, outward wealth and riches to the knowledge, service, and worship of God, and communion with him; these were what he disliked; their course of life, which was according to this world, and Satan the god of it, their company and conversation, were such as he carefully shunned and avoided; he chose not to come into their assembly, or to have any fellowship with them; to walk in the counsel of the ungodly, or stand in the way of sinners, these things were an abomination to him; see Psa 1:1. This Job says to exculpate himself, and wipe off any calumny that might be cast upon him, as if by what he had said, concerning the outward prosperity of the wicked, that he was a patron and defender of them, and an advocate for them.

Gill: Job 21:17

How oft is the candle of the wicked put out?.... Job here returns, as Jarchi observes, to his former account of the constant and continued prosperity of wicked men; and puts questions tending to prove the same. Bildad had said, that the light and candle of the wicked would be put out, Job 18:5. Job, referring to this, asks how often this is the case; meaning, by the candle of the wicked, not his soul or spirit, which cannot be put out, or become extinct, as to be no more; nor the light of nature in his soul, though that may be put out in a great measure, and he be given up to judicial blindness and hardness of heart; but either his natural life, which, like a candle, burns for a while, and then becomes extinct, or rather his outward prosperity and happiness: if the question relates to the former, to the natural life of wicked men, it is not whether they die, that is no question; all die, good and bad; but whether they die in common sooner than others, or whether the instances of the brevity of the life of wicked men were frequent, or but seldom; or, is this always the case? it is not, it is rare, and not common; they live as long as other men, and oftentimes longer; they live and become old, as Job before observes; they prolong their days in their wickedness; or, if this refers to the latter, the prosperity of the wicked, the question is, is that for the most part a short lived prosperity? it is not, it is but rarely so; wicked men generally spend all their days in wealth, as before observed; so Ramban interprets "how oft", that is, how seldom; and to the same sense Mr. Broughton,

"not so often is the candle of the wicked put out;''

and how oft cometh their destruction upon them? not eternal, but temporal destruction, calamities and distresses; these are threatened them, but they are not executed on them immediately; and therefore their hearts are set in them to do evil: generally speaking, they have their good things here; they are filled with hidden treasure, which they enjoy while they live, and leave the rest of their substance to their babes; they are not destroyed on every side, as Job was; their substance, their cattle, their servants, their children, and their own health. Job asks how often this is their case, as had been his; and his sense is, and what experience testifies, it is but rarely the, case of wicked men; he seems to refer to what is said, Job 18:12.

God distributeth sorrows in his anger; or rather, "how oft doth he distribute sorrows in his anger?" but seldom; he is angry with the wicked every day, and reserves wrath for them, and many sorrows shall be to them, but not for the present; those are future, and even such as of a woman in travail, as the word used signifies, and which shall come upon them suddenly and certainly, and there will be no avoiding them; see Psa 32:10; but does God frequently distribute or portion out sorrows to them now? he does not; they have their portion of good things in this life; does he usually give them sorrow of heart, his curse unto them? he does not; it is very seldom he does; they are not in trouble, nor plagued as other men; they are not men of sorrows and acquainted with griefs; they are generally strangers to them, and live merrily all their days, Job 21:12; respect seems to be had to the conclusion of Zophar's speech, Job 20:29.

Gill: Job 21:18

They are as stubble before the wind,.... Or how oft "are they as stubble?" &c. or how oft does God do the above things, "so that they are", or "become, as stubble before the wind" ^u,

and as chaff that the storm carrieth, or "steals away" ^x? hastily, suddenly, at an unawares like a thief: wicked men are comparable to stubble and chaff; for the vanity of their minds, their emptiness of all good things; for their lightness, the levity and inconstancy of their hearts, their principles and practices; for their uselessness and unprofitableness to God and men, to themselves and their fellow creatures; for their being fit fuel for everlasting burnings, their end like these being to be burned; and whose destruction is inevitable and irresistible, and can no more be withstood and prevented than stubble and chaff can stand before a strong wind and a stormy tempest: but is this their common case now? are they usually tossed to and fro with the wind of adversity, and the storms of desolating judgments? are they not, on the other hand, seen in great power, and spreading themselves like a green bay tree; taking root, increasing in outward prosperity, and bringing forth the fruit of it? see Psa 37:35.

Gill: Job 21:19

God layeth up his iniquity for his children,.... This is a prevention of an objection which Job foresaw his friends would make, and therefore takes it up and answers to it; you will say, that, be it so, that the wicked are for the most part prosperous, and their prosperity continues; God does not punish them now for their sins in their own persons, yet he will punish them in their children, for whom he reserves the punishment of their iniquity: this way go many of the Jewish commentators ^y, in which they are followed by many Christian interpreters ^z; and, as it seems, very rightly; now this Job grants, that so it is, God takes notice of the iniquities of men, and lays them up in his mind, and puts them down in the book of his remembrance; he reserves the punishment of their iniquities for their children, iniquity being often put for the punishment of it; this is laid up among his stores of vengeance, and is treasured up against the day of wrath; and when they have filled up the measure of their father's sins by their own transgressions, the deserved punishment shall be inflicted, according to Exo 20:5; but this will not clear the case, nor support the notions and sentiments of Job's friends, who had all along given out, that wicked men are punished themselves as well as their children; and that, if they are at any time in prosperous circumstances, it is only for a little while; and therefore agreeably to such notions God should take other methods with them, not punish their children only, but themselves, as Job argues in answer to the objection in Job 21:18,

he rewarded him, and he shall know it; or "he should reward him, and he should know it" ^a; and so the word "should" is to be put instead of "shall" in Job 21:20, which directs to the true sense of these clauses: and the meaning of Job is, that according to the sentiments of his friends, God should reward a wicked man while he lives in his own body, and not in his posterity only; he should render to them a just recompence of reward of their evil works, the demerit of their sins; and in such a manner, that they should know it, be sensible of it, and feel it themselves, and perceive the evil of sin in the punishment of it; see Hos 9:7.

Gill: Job 21:20

His eyes shall see his destruction,.... Or "should see his destruction" ^b; calamities coming upon himself and upon his children; or otherwise it will not affect him: but when a man has a personal experience of affliction as punishments of his sin, or with his own eyes sees his children in distressed circumstances on his account, this must sensibly affect him, and be a sore punishment to him; as it was to Zedekiah to have his children slain before his eyes, Jer 52:10;

and he shall drink of the wrath of the Almighty; or "he should drink" ^c of it now, according to the principles of Job's friends, even he in person, and not his posterity only; the wrath of God is on account of sin, and dreadful to bear: if the wrath of a temporal king is as the roaring of a lion, what must be the wrath of the Almighty God, the King of kings, and Lord of lords? this is frequently in Scripture compared to a cup, and is called a cup of trembling, of wrath and fury: and of which all the wicked of the earth shall drink sooner or later, Psa 75:8; but this they should do now, according to the notions of Job's friends, whereas they do not; waters of a full cup, though not in wrath indeed, are wrung out to the people of God, and, as they apprehend, in wrath, when the wicked drink wine in bowls, and the cup of their prosperity overflows.

Gill: Job 21:21

For what pleasure hath he in his house after him,.... As, on the one hand, the prosperity of his children after his decease gives him no pleasure and delight, so, on the other hand, the calamities and distresses of his family for his sins and theirs give him no pain or uneasiness; he knows nothing that befalls them, and it is no part of his concern; and let what will befall them, he cares not for it; he feels it not, he is not sensible of it; and therefore to object that signifies nothing; see Job 14:21; or, "what business has he with his house after death?" the affairs ^d of his family do not at all concern him, one way or another; he is not affected with them; he can neither consider their happiness as a blessing nor their calamities as a punishment to him:

when the number of his months is cut off in the midst? the years, the months, and the days of the lives of men, are numbered and determined by the Lord, Job 14:5; which, when finished, the thread of life is cut off in the midst, from the rest of the months, which a man or his friends might have expected he would have lived; or rather, "when his number of the months is fully up" ^e; when the calculation of them is complete, and the full number of them is perfected; the sense is, what cares a wicked man for what befalls his family after his death, when he has lived out the full term of life in great outward happiness and prosperity; has lived to be full of days, of months, and years, to a full age, even to an age that may be truly called old age?

Gill: Job 21:22

Shall any teach God knowledge?.... Who is a God of knowledge, and knows all things, that teaches men knowledge; will any one take upon him to teach him the path of judgment, and the way of understanding, how he shall govern the world, and dispose of men and things in it? see Isa 40:13. Will anyone be so bold and audacious as to pretend to direct and instruct him whom he shall afflict, and whom not, and when he shall do it, and in what manner? should not these things be left to him, who does all things after the counsel of his own will? shall his dealings with men in an outward way of providence be the criterions of the characters and estates of men, as if love and hatred were to be known by those things, and therefore God must be taught what he should do in order to fix them?

seeing he judgeth those that are high; not the high heavens, as the Targum, nor the angels in them, though he has judged them that sinned, and cast them down to hell; but the high ones on earth, kings, princes, and civil magistrates, such as are in high places, and are lifted up with pride above others: God is above them; he is higher than the highest, and judges them; he is the Judge of all the earth, that will do right, the Governor of the universe, and who overrules all things for his own glory and the good of his creatures; and therefore none should pretend to direct him what is fit and proper to be done by him, who is a Sovereign, and distinguishes men in his providence, in life, and at death, as follows; but their characters, as good or bad men, are not to be determined thereby.

Gill: Job 21:23

One dieth in his full strength,.... Man is born a weak feeble creature, and it is by degrees, and through various stages of infancy, childhood, and youth, that he arrives to his full strength in manhood; and, when he does, sometimes so it is, that his strength is not weakened in the course of his life by a train of disorders and diseases, as it is in some; but death seizes and carries him off in the prime of his days, and in the fulness of his strength; for no strength of man, even the greatest, is a security against death: thousands die before they come to their full strength, and multitudes after it begins to decay; and when it is almost wasted, through the force of distempers, or the infirmities of old age, and others, as here, when their strength is in its highest rigour and utmost perfection, and all as God pleases: the words may be rendered "in the strength of his integrity", or "of his perfection" ^f; in the Targum and Ben Gersom, and so Mr. Broughton, "in his very perfection"; and the word is sometimes used, in a moral and spiritual sense, of the integrity of a man's heart, and the uprightness of his ways and walk, and of the perfection of his state God-ward; see Job 1:1; and such a man who is upright in heart and conversation, who is truly gracious, sincerely a good man, and perfect through the complete righteousness of Christ, he dies such, his integrity continues with him to the last; and his graces being brought to maturity, he comes to his grave like a shock of corn in its season, and is found in the perfect righteousness of his living Redeemer: but it seems best to take the words in a natural and literal sense, as before; or to interpret them of the fulness of outward felicity, which some men arrive unto, and die in the midst of, when they have got to the highest degree of honour and grandeur, and attained to the greatest degree of wealth and riches, it could well be supposed they would; and then, when in the perfection of it, have been taken away by death; both these senses may stand together: it follows,

being wholly at ease and quiet; in easy circumstances, having an affluence of all good things, and nothing to disturb them, nor are in trouble as others, or plagued as they be; having all that heart can wish, or more, and without any pains of body, at least any long and continued ones; while others are attended with them, days, and months, and years, before their death, Job 33:19; whereas these go down to the grave in a moment, feeling little or no pain, and are quiet and easy in their minds, thoughtless of a future state, and unconcerned how it will be with them in another world; having no sight nor sense of sin, of the evil nature and just demerit of it, feel not the weight and burden of it in their consciences; have no concern or grief of mind for sins of omission or commission, no godly sorrow for it, or repentance of it, nor any fears of wrath and ruin, hell and damnation; but as they are at ease from their youth, with respect to those things, so they live and so they die, secure, stupid, and senseless. Some interpret this of good men ^g; and it is not to be wondered at that a man that dies in his integrity, in the perfection of grace, holiness, and righteousness, should be at ease and quiet; who has an interest in the God of peace, whose peace is made by the blood of Christ, his Peacemaker, and who has a conscience peace arising from a comfortable view of the peace speaking blood, righteousness, and sacrifice of the Mediator; who knows his state is safe, being interested in everlasting love, in an unchangeable covenant in God, as his covenant God, in Jesus his living Redeemer; and knows where he is going, to heaven, to happiness and glory, to be with God, with Christ, with holy angels and glorified saints: but the former sense seems best, of a man dying in easy circumstances, without pain of booty, or distress of mind, whether we understand it of a good man or bad man, though the latter is rather meant.

Gill: Job 21:24

His breasts are full of milk,.... As this is not literally true of men, some versions read the words otherwise; his bowels or intestines are full of fat, as the Vulgate Latin and Septuagint; and others, his sides or ribs are full of fat, as the Syriac and Arabic; the words for "side" and "fat" being near in sound to those here used; and so it describes a man fit and plump, and fleshy, when death lays hold upon him, and not wasted with consumptions and pining sickness, as in the case of some, Job 33:21; the word for breasts is observed by some ^h to signify, in the Arabic language, "vessels", in which liquors are contained, and in the Misnic language such as they put oil in, out of which oil is squeezed; and so are thought here to intend such vessels as are milked into; and therefore render it by milk pails; so Mr. Broughton, "his pails are full of milk" ⁱ; which may denote the abundance of good things enjoyed by such persons, as rivers of honey and butter; contrary to Zophar's notion, Job 20:17; and a large increase of oil and wine, and all temporal worldly good; amidst the plenty of which such die:

and his bones are moistened with marrow; not dried up through a broken spirit, or with grief and trouble, and through the decays of old age; but, being full of marrow, are moist, and firm and strong; and so it intimates, that such, at the time when death seizes them, are of an hale, healthful, robust, and strong constitution; see Psa 73:4.

Gill: Job 21:25

And another dieth in the bitterness of his soul,.... Either another wicked man; for there is a difference among wicked men; some are outwardly happy in life, and in the circumstances of their death, as before described; and others are very unhappy in both; their life is a scene of afflictions which embitter life, and make death eligible; and in the midst of which they die, as well as oftentimes in bitter pains, and terrible agonies of body, as well as in great distress and horror of mind, and black despair, as Judas and others:

and never eateth with pleasure, or "of any good", or "any good thing" ^y; either he has it not to eat, or what he has is not good, but like husks which swine eat, of which the prodigal would fain have filled his belly, when in extreme poverty, such as those words may describe; or else having what is good, has not an heart to eat of it; and so they describe a miser, living and dying such; see Ecc 6:2; or rather the case of a man, who, through distempers and diseases of body, has lost his appetite, and cannot with any pleasure taste of the richest dainties; see Job 33:20. Some ^z interpret this verse and Job 21:23 as what should be the case according to the sentiments of Job's friends, who objected, that God punished the iniquities of wicked men, not in their own persons, but in their children; according to which, a wicked man then should die in the perfection of happiness, without weakness or want, in all quietness, ease, peace, and prosperity; and not in poverty and distress: but as Job 21:23 respect a wicked man, and his case and circumstances at death, agreeably to the whole context; so this relates to those of a good man, whom the Lord often deals bitterly with in life, as he did with Naomi, and was now the case of Job; see Rth 1:20; and who die in very poor and distressed circumstances; so that nothing is to be concluded from such appearances, with respect to the characters of men, as good or bad, and especially since both are brought into a like condition by death, as follows.

Gill: Job 21:26

They shall lie down alike in the dust,.... Such as have lived and died in great outward prosperity, or in more unhappy circumstances; these are levelled by death, and brought into the same state and condition; are laid on dusty beds, where there is no difference between them, their rest together is in the dust; here they dwell, and here they lie and sleep until they are awaked in the morning of the resurrection:

and the worms shall cover them; these are the companions alike unto them, and sweetly feed on the one as on the other; the earth is their bed, and worms are their covering; even such who used to lie on beds of down, and were covered with coverings of silk, have now the same bed and covering as those who used to lie on beds of straw, and scarce any thing to cover them; worms are spread under them, and are spread upon them; they are both their bed and their covering, Isa 14:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 21:1

¹ sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument – he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends’ argument (27-34).

NET Notes: Job 21:2

¹ tn The intensity of the appeal is again expressed by the imperative followed by the infinitive absolute for emphasis. See note on “listen carefully” in 13:17.

² tc The LXX negates the sentence, “that I may not have this consolation from you.”

³ tn The word תַּנְחוּמֹתֵיכֶם (tankhumotekhem) is literally “your consolations,” the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 14:11), but the consolation he wants from them is that they listen to him and respond accordingly.

NET Notes: Job 21:3

¹ tn The verb נָשָׂא (nasa’) means “to lift up; to raise up”; but in this context it means “to endure; to tolerate” (see Job 7:21).

² tn The conjunction and the independent personal pronoun draw emphatic attention to the subject of the verb: “and I on my part will speak.”

³ tn The adverbial clauses are constructed of the preposition “after” and the Piel infinitive construct with the subjective genitive suffix: “my speaking,” or “I speak.”

⁴ tn The verb is the imperfect of לָעַג (la’ag). The Hiphil has the same basic sense as the Qal, “to mock; to deride.” The imperfect here would be modal, expressing permission. The verb is in the singular, suggesting that Job is addressing Zophar; however, most of the versions put it into the plural. Note the singular in 16:3 between the plural in 16:1 and 16:4.

NET Notes: Job 21:4

¹ tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f).

² sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).

³ tn On disjunctive interrogatives, see GKC 475 §150.g.

⁴ tn Heb “why should my spirit/breath not be short” (see Num 21:4; Judg 16:16).

NET Notes: Job 21:5

¹ tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him.

² tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).

NET Notes: Job 21:6

¹ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

² tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

³ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

NET Notes: Job 21:7

¹ sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.”

² tn The verb עָתַק (’ataq) means “to move; to proceed; to advance.” Here it is “to advance in years” or “to grow old.” This clause could serve as an independent clause, a separate sentence; but it more likely continues the question of the first colon and is parallel to the verb “live.”

NET Notes: Job 21:8

¹ tn Heb “their seed.”

² tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).

NET Notes: Job 21:9

¹ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

² tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.

³ tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.

⁴ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

NET Notes: Job 21:10

¹ tn Heb “his bull,” but it is meant to signify the bulls of the wicked.

² tn The verb used here means “to impregnate,” and not to be confused with the verb עָבַר (’avar, “to pass over”).

³ tn The use of the verb גָּעַר (ga’ar) in this place is interesting. It means “to rebuke; to abhor; to loathe.” In the causative stem it means “to occasion impurity” or “to reject as loathsome.” The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229).

NET Notes: Job 21:11

¹ tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.

NET Notes: Job 21:12

¹ tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”

NET Notes: Job 21:13

¹ tc The Kethib has “they wear out” but the Qere and the versions have יְכַלּוּ (yÿkhallu, “bring to an end”). The verb כָּלָה (kalah) means “to finish; to complete,” and here with the object “their days,” it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).

² tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16.

³ tn The word רֶגַע (rega’) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic raja`a, “return to rest”). Gordis thinks this is a case of talhin – both meanings present in the mind of the writer.

NET Notes: Job 21:14

¹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

² sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

NET Notes: Job 21:15

¹ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

² tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

³ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

NET Notes: Job 21:16

¹ tn Heb “is not in their hand.”

sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands” – Gordis reads it, “Indeed, our prosperity is not in his hands.”

² sn Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles – “far be from me their counsel.”

NET Notes: Job 21:17

¹ tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.

² tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.

³ tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”

⁴ tn The phrase “to them” is understood and thus is supplied in the translation for clarification.

NET Notes: Job 21:18

¹ tn To retain the sense that the wicked do not suffer as others, this verse must either be taken as a question or a continuation of the question in v. 17.

² tn The verb used actually means “rob.” It is appropriate to the image of a whirlwind suddenly taking away the wisp of straw.

NET Notes: Job 21:19

¹ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

² tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

³ tn Heb “his sons.”

⁴ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

⁵ tn The text simply has “let him repay [to] him.”

⁶ tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

NET Notes: Job 21:20

¹ tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.

NET Notes: Job 21:21

¹ tn Heb “his desire.” The meaning is that after he is gone he does not care about what happens to his household (“house” meaning “family” here).

² tn Heb “after him,” but clearly the meaning is “after he is gone.”

³ tc The rare word חֻצָּצוּ (khutsatsu) is probably a cognate of hassa in Arabic, meaning “to cut off.” There is also an Akkadian word “to cut in two” and “to break.” These fit the context here rather well. The other Hebrew words that are connected to the root חָצַצ (khatsats) do not offer any help.

NET Notes: Job 21:22

¹ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

² tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

³ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

NET Notes: Job 21:23

¹ tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.

NET Notes: Job 21:24

¹ tn The verb עָטַן (’atan) has the precise meaning of “press olives.” But because here it says “full of milk,” the derived meaning for the noun has been made to mean “breasts” or “pails” (although in later Hebrew this word occurs – but with olives, not with milk). Dhorme takes it to refer to “his sides,” and repoints the word for “milk” (חָלָב, khalav) to get “fat” (חֶלֶב, khelev) – “his sides are full of fat,” a rendering followed by NASB. However, this weakens the parallelism.

² tn This interpretation, adopted by several commentaries and modern translations (cf. NAB, NIV), is a general rendering to capture the sense of the line.

³ tn The verb שָׁקָה (shaqah) means “to water” and here “to be watered thoroughly.” The picture in the line is that of health and vigor.

NET Notes: Job 21:25

¹ tn The expression “this (v. 23)…and this” (v. 25) means “one…the other.”

² tn The text literally has “and this [man] dies in soul of bitterness.” Some simply reverse it and translate “in the bitterness of soul.” The genitive “bitterness” may be an attribute adjective, “with a bitter soul.”

³ tn Heb “eaten what is good.” It means he died without having enjoyed the good life.

Geneva Bible: Job 21:2

Hear diligently my speech, and let this ^{( a )} be your consolations.

^{( a )} Your diligent marking of my words will be to me a great consolation.

Geneva Bible: Job 21:4

As for me, [is] my complaint to man? and if [it ^{( b )} were so], why should not my spirit be troubled?

^{( b )} As though he would say, I do not talk with man but with God, who will not answer me, and therefore my mind must be troubled.

Geneva Bible: Job 21:5

Mark me, and be astonished, and lay [your] hand upon [your] ^{( c )} mouth.

^{( c )} He charges them as though they were not able to comprehend his feeling of God's judgment, and exhorts them therefore to silence.

Geneva Bible: Job 21:7

Wherefore do the wicked ^{( d )} live, become old, yea, are mighty in power?

^{( d )} Job proves against his adversaries that God does not punish the wicked immediately, but often gives them long life and prosperity, so we must not judge God just or unjust by the things that appear to our eyes.

Geneva Bible: Job 21:11

They send forth their little ones ^{( e )} like a flock, and their children dance.

^{( e )} They have healthy children and in those points he answers to that which Zophar alleged before.

Geneva Bible: Job 21:13

They spend their days in wealth, and in a moment ^{( f )} go down to the grave.

^{( f )} Not being tormented with long sickness.

Geneva Bible: Job 21:14

Therefore they say unto God, Depart from us; for we desire not the ^{( g )} knowledge of thy ways.

^{( g )} They desire nothing more than to be exempt from all subjection that they should bear to God, thus Job shows his adversaries, that if they reason only by that which is seen by common experience the wicked who hate God are better dealt withal than they who love him.

Geneva Bible: Job 21:16

Lo, their good [is] not in their ^{( h )} hand: the counsel of the wicked ^{( i )} is far from me.

^{( h )} It is not their own, but God only lends it to them.

^{( i )} God keep me from their prosperity.

Geneva Bible: Job 21:20

^{( k )} His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.

^{( k )} When God recompenses his wickedness, he will know that his prosperity was vanity.

Geneva Bible: Job 21:22

Shall [any] teach ^{( l )} God knowledge? seeing he judgeth those that are high.

^{( l )} Who sends to the wicked prosperity and punishes the godly.

Geneva Bible: Job 21:23

One ^{( m )} dieth in his full strength, being wholly at ease and quiet.

^{( m )} Meaning, the wicked.

Geneva Bible: Job 21:25

And another ^{( n )} dieth in the bitterness of his soul, and never eateth with pleasure.

^{( n )} That is, the godly.

Geneva Bible: Job 21:26

They shall lie down alike in ^{( o )} the dust, and the worms shall cover them.

^{( o )} As concerning their bodies: and this he speaks according to the common judgment.

Commentary -- Verse Range Notes

TSK Synopsis: Job 21:1-34

1 Job shews that even in the judgment of man he has reason to be grieved.

7 Sometimes the wicked prosper, though they despise God.

16 Sometimes their destruction is manifest.

21 The happy and unhappy are alike in death.

27 The judgment of the wicked is in another world.

MHCC: Job 21:1-6

Job comes closer to the question in dispute. This was, Whether outward prosperity is a mark of the true church, and the true members of it, so that ruin of a man's prosperity proves him a hypocrite? This they asserted, but Job denied. If they looked upon him, they might see misery enough to demand compassion, and their bold interpretations of this mysterious providence should be turned into silent wonder.

MHCC: Job 21:7-16

Job says, Remarkable judgments are sometimes brought upon notorious sinners, but not always. Wherefore is it so? This is the day of God's patience; and, in some way or other, he makes use of the prosperity of the wicked to serve his own counsels, while it ripens them for ruin; but the chief reason is, because he will make it appear there is another world. These prospering sinners make light of God and religion, as if because they have so much of this world, they had no need to look after another. But religion is not a vain thing. If it be so to us, we may thank ourselves for resting on the outside of it. Job shows their folly.

MHCC: Job 21:17-26

Job had described the prosperity of wicked people; in these verses he opposes this to what his friends had maintained about their certain ruin in this life. He reconciles this to the holiness and justice of God. Even while they prosper thus, they are light and worthless, of no account with God, or with wise men. In the height of their pomp and power, there is but a step between them and ruin. Job refers the difference Providence makes between one wicked man and another, into the wisdom of God. He is Judge of all the earth, and he will do right. So vast is the disproportion between time and eternity, that if hell be the lot of every sinner at last, it makes little difference if one goes singing thither, and another sighing. If one wicked man die in a palace, and another in a dungeon, the worm that dies not, and the fire that is not quenched, will be the same to them. Thus differences in this world are not worth perplexing ourselves about.

Matthew Henry: Job 21:1-6

Job here recommends himself, both his case and his discourse, both what he suffered and what he said, to the compassionate consideration of his friends. 1. That which he entreats of them is very fair, that they would suffer him to speak (Job 21:3) and not break in upon him, as Zophar had done, in the midst of his discourse. Losers, of all men, may have leave to speak; and, if those that are accused and censured are not allowed to speak for themselves, they are wronged without remedy, and have no way to come at their right. He entreats that they would hear diligently his speech (Job 21:2) as those that were willing to understand him, and, if they were under a mistake, to have it rectified; and that they would mark him (Job 21:5), for we may as well not hear as not heed and observe what we hear. 2. That which he urges for this is very reasonable. (1.) They came to comfort him. "No,"says he, " let this be your consolations (Job 21:2); if you have no other comforts to administer to me, yet deny me not this; be so kind, so just, as to give me a patient hearing, and that shall pass for your consolations of me."Nay, they could not know how to comfort him if they would not give him leave to open his case and tell his own story. Or, "It will be a consolation to yourselves, in reflection, to have dealt tenderly with your afflicted friend, and not harshly."(2.) He would hear them speak when it came to their turn. "After I have spoken you may go on with what you have to say, and I will not hinder you, no, though you go on to mock me."Those that engage in controversy must reckon upon having hard words given them, and resolve to bear reproach patiently; for, generally, those that mock will mock on, whatever is said to them. (3.) He hoped to convince them. "If you will but give me a fair hearing, mock on if you can, but I believe I shall say that which will change your note and make you pity me rather than mock me."(4.) They were not his judges (Job 21:4): " Is my complaint to man? No, if it were I see it would be to little purpose to complain. But my complaint is to God, and to him do I appeal. Let him be Judge between you and me. Before him we stand upon even terms, and therefore I have the privilege of being heard as well as you. If my complaint were to men, my spirit would be troubled, for they would not regard me, nor rightly understand me; but my complaint is to God, who will suffer me to speak, though you will not."It would be sad if God should deal as unkindly with us as our friends sometimes do. (5.) There was that in his case which was very surprising and astonishing, and therefore both needed and deserved their most serious consideration. It was not a common case, but a very extraordinary one. [1.] He himself was amazed at it, at the troubles God had laid upon him and the censures of his friends concerning him (Job 21:6): " When I remember that terrible day in which I was on a sudden stripped of all my comforts, that day in which I was stricken with sore boils, - when I remember all the hard speeches with which you have grieved me, - I confess I am afraid, and trembling takes hold of my flesh, especially when I compare this with the prosperous condition of many wicked people, and the applauses of their neighbours, with which they pass through the world."Note, The providences of God, in the government of the world, are sometimes very astonishing even to wise and good men, and bring them to their wits' end. [2.] He would have them wonder at it (Job 21:5): " Mark me, and be astonished. Instead of expounding my troubles, you should awfully adore the unsearchable mysteries of Providence in afflicting one thus of whom you know no evil; you should therefore lay your hand upon your mouth, silently wait the issue, and judge nothing before the time. God's way is in the sea, and his path in the great waters. When we cannot account for what he does, in suffering the wicked to prosper and the godly to be afflicted, nor fathom the depth of those proceedings, it becomes us to sit down and admire them. Upright men shall be astonished at this, Job 17:8. Be you so."

Matthew Henry: Job 21:7-16

All Job's three friends, in their last discourses, had been very copious in describing the miserable condition of a wicked man in this world. "It is true,"says Job, "remarkable judgments are sometimes brought upon notorious sinners, but not always; for we have many instances of the great and long prosperity of those that are openly and avowedly wicked; though they are hardened in their wickedness by their prosperity, yet they are still suffered to prosper."

I. He here describes their prosperity in the height, and breadth, and length of it. "If this be true, as you say, pray tell me wherefore do the wicked live? "Job 21:7.

1. The matter of fact is taken for granted, for we see instances of it every day. (1.) They live, and are not suddenly cut off by the strokes of divine vengeance. Those yet speak who have set their mouths against the heavens. Those yet act who have stretched out their hands against God. Not only they live (that is, they are reprieved), but they live in prosperity, 1Sa 25:6. Nay, (2.) They become old; they have the honour, satisfaction, and advantage of living long, long enough to raise their families and estates. We read of a sinner a hundred years old, Isa 65:20. But this is not all. (3.) They are mighty in power, are preferred to places of authority and trust, and not only make a great figure, but bear a great sway. Vivit imo, et in senatum venit - He not only lives, but appears in the senate. Now wherefore is it so? Note, It is worth while to enquire into the reasons of the outward prosperity of wicked people. It is not because God has forsaken the earth, because he does not see, or does not hate, or cannot punish their wickedness; but it is because the measure of their iniquities is not full. This is the day of God's patience, and, in some way or other, he makes use of them and their prosperity to serve his own counsels, while it ripens them for ruin; but the chief reason is because he will make it to appear there is another world which is the world of retribution, and not this.

2. The prosperity of the wicked is here described to be,

(1.) Complete and consummate. [1.] They are multiplied, and their family is built up, and they have the satisfaction of seeing it (Job 21:8): Their seed is established in their sight. This is put first, as that which gives both a pleasant enjoyment and a pleasing prospect. [2.] They are easy and quiet, Job 21:9. Whereas Zophar had spoken of their continual frights and terrors, Job says, Their houses are safe both from danger and from the fear of it (Job 21:9), and so far are they from the killing wounds of God's sword or arrows that they do not feel the smart of so much as the rod of God upon them. [3.] They are rich and thrive in their estates. Of this he gives only one instance, Job 21:10. Their cattle increase, and they meet with no disappointment in them; not so much as a cow casts her calf, and then their much must needs grow more. This is promised, Exo 23:26; Deu 7:14. [4.] They are merry and live a jovial life (Job 21:11, Job 21:12): They send forth their little ones abroad among their neighbours, like a flock, in great numbers, to sport themselves. They have their balls and music-meetings, at which their children dance; and dancing is fittest for children, who know not better how to spend their time and whose innocency guards them against the mischiefs that commonly attend it. Though the parents are not so very youthful and frolicsome as to dance themselves, yet they take the timbrel and harp; they pipe, and their children dance after their pipe, and they know no grief to put their instruments out of tune or to withhold their hearts from any joy. Some observe that this is an instance of their vanity, as well as of their prosperity. Here is none of that care taken of their children which Abraham took of his, to teach them the way of the Lord, Gen 18:19. Their children do not pray, or say their catechism, but dance, and sing, and rejoice at the sound of the organ. Sensual pleasures are all the delights of carnal people, and as men are themselves so they breed their children.

(2.) Continuing and constant (Job 21:13): They spend their days, all their days, in wealth, and never know what it is to want - in mirth, and never know what sadness means; and at last, without any previous alarms to frighten them, without any anguish or agony, in a moment they go down to the grave, and there are no bands in their death. If there were not another life after this, it were most desirable to die by the quickest shortest strokes of death. Since we must go down to the grave, if that were the furthest of our journey, we should wish to go down in a moment, to swallow the bitter pill, and not chew it.

II. He shows how they abuse their prosperity and are confirmed and hardened by it in their impiety, Job 21:14, Job 21:15.

1. Their gold and silver serve to steel them, to make them more insolent, and more impudent, in their wickedness. Now he mentions this either, (1.) To increase the difficulty. It is strange that any wicked people should prosper thus, but especially that those should prosper who have arrived at such a pitch of wickedness as openly to bid defiance to God himself, and tell him to his face that they care not for him; nay, and that their prosperity should be continued, though they bear up themselves upon that, in their opposition to God; with that weapon they fight against him, and yet are not disarmed. Or, (2.) To lessen the difficulty. God suffers them to prosper; but let us not wonder at it, for the prosperity of fools destroys them, by hardening them in sin, Pro 1:32; Psa 73:7-9.

2. See how light these prospering sinners make of God and religion, as if because they have so much of this world they had no need to look after another.

(1.) See how ill affected they are to God and religion; they abandon them, and cast off the thoughts of them. [1.] They dread the presence of God; they say unto him, " Depart from us; let us never be troubled with the apprehension of our being under God's eye nor be restrained by the fear of him."Or they bid him depart as one they do not need, nor have any occasion to make use of. The world is the portion they have chosen, and take up with, and think themselves happy in; while they have that they can live without God. Justly will God say Depart (Mat 25:41) to those who have bidden him depart; and justly does he now take them at their word. [2.] They dread the knowledge of God, and of his will, and of their duty to him: We desire not the knowledge of thy ways. Those that are resolved not to walk in God's ways desire not to know them, because their knowledge will be a continual reproach to their disobedience, Joh 3:19.

(2.) See how they argue against God and religion (Job 21:15): What is the Almighty? Strange that ever creatures should speak so insolently, that ever reasonable creatures should speak so absurdly and unreasonably. The two great bonds by which we are drawn and held to religion are those of duty and interest; now they here endeavour to break both these bonds asunder. [1.] They will not believe it is their duty to be religious: What is the Almighty, that we should serve him? Like Pharaoh (Exo 5:2), Who is the Lord, that I should obey his voice? Observe, First, How slightly they speak of God: What is the Almighty? As if he were a mere name, a mere cipher, or one they have nothing to do with and that has nothing to do with them. Secondly, How hardly they speak of religion. They call it a service, and mean a hard service. Is it not enough, they think, to keep up a fair correspondence with the Almighty, but they must serve him, which they look upon as a task and drudgery. Thirdly, How highly they speak of themselves: " That we should serve him; we who are rich and mighty in power, shall we be subject and accountable to him? No, we are lords,"Jer 2:31. [2.] They will not believe it is their interest to be religious: What profit shall we have if we pray unto him? All the world are for what they can get, and therefore wisdom's merchandise is neglected, because they think there is nothing to be got by it. It is vain to serve God, Mal 3:13, Mal 3:14. Praying will not pay debts nor portion children; nay, perhaps serious godliness may hinder a man's preferment and expose him to losses; and what then? Is nothing to be called gain but the wealth and honour of this world? If we obtain the favour of God, and spiritual and eternal blessings, we have no reason to complain of losing by our religion. But, if we have not profit by prayer, it is our own fault (Isa 58:3, Isa 58:4), it is because we ask amiss, Jam 4:3. Religion itself is not a vain thing; if it be so to us, we may thank ourselves for resting in the outside of it, Jam 1:26.

III. He shows their folly herein, and utterly disclaims all concurrence with them (Job 21:19): Lo, their good is not in their hand, that is, they did not get it without God, and therefore they are very ungrateful to slight him thus. It was not their might, nor the power of their hand, that got them this wealth, and therefore they ought to remember God who gave it them. Nor can they keep it without God, and therefore they are very unwise to lose their interest in him and bid him to depart from them. Some give this sense of it: "Their good is in their barns and their bags, hoarded up there; it is not in their hand, to do good to others with it; and then what good does it do them?""Therefore,"says Job, " the counsel of the wicked is far from me. Far be it from me that I should be of their mind, say as they say, do as they do, and take my measures from them. Their posterity approve their sayings, though their way be their folly (Psa 49:13); but I know better things than to walk in their counsel."

Matthew Henry: Job 21:17-26

Job had largely described the prosperity of wicked people; now, in these verses,

I. He opposes this to what his friends had maintained concerning their certain ruin in this life. "Tell me how often do you see the candle of the wicked put out? Do you not as often see it burnt down to the socket, until it goes out of itself? Job 21:17. How often do you see their destruction come upon them, or God distributing sorrows in his anger among them? Do you not as often see their mirth and prosperity continuing to the last?"Perhaps there are as many instances of notorious sinners ending their days in pomp as ending them in misery, which observation is sufficient to invalidate their arguments against Job and to show that no certain judgment can be made of men's character by their outward condition.

II. He reconciles this to the holiness and justice of God. Though wicked people prosper thus all their days, yet we are not therefore to think that God will let their wickedness always go unpunished. No, 1. Even while they prosper thus they are as stubble and chaff before the stormy wind, Job 21:18. They are light and worthless, and of no account either with God or with wise and good men. They are fitted to destruction, and continually lie exposed to it, and in the height of their pomp and power there is but a step between them and ruin. 2. Though they spend all their days in wealth God is laying up their iniquity for their children (Job 21:19), and he will visit it upon their posterity when they are gone. The oppressor lays up his goods for his children, to make them gentlemen, but God lays up his iniquity for them, to make them beggars. He keeps an exact account of the fathers' sins, seals them up among his treasures (Deu 32:34), and will justly punish the children, while the riches, to which the curse cleaves, are found as assets in their hands. 3. Though they prosper in this world, yet they shall be reckoned with in another world. God rewards him according to his deeds at last (Job 21:19), though the sentence passed against his evil works be not executed speedily. Perhaps he may not now be made to fear the wrath to come, but he may flatter himself with hopes that he shall have peace though he go on; but he shall be made to feel it in the day of the revelation of the righteous judgment of God. He shall know it (Job 21:20): His eyes shall see his destruction which he would not be persuaded to believe. They will not see, but they shall see, Isa 26:11. The eyes that have been wilfully shut against the grace of God shall be opened to see his destruction. He shall drink of the wrath of the Almighty; that shall be the portion of his cup. Compare Psa 11:6 with Rev 14:10. The misery of damned sinners is here set forth in a few words, but very terrible ones. They lie under the wrath of an Almighty God, who, in their destruction, both shows his wrath and makes known his power; and, if this will be his condition in the other world, what good will his prosperity in this world do him? What pleasure has he in his house after him? Job 21:21. Our Saviour has let us know how little pleasure the rich man in hell had in his house after him, when the remembrance of the good things he had received in his life-time would not cool his tongue, but added much to his misery, as did also the sorrow he was in lest his five brethren, whom he left in his house after him, should follow him to that place of torment, Luk 16:25-28. So little will the gain of the world profit him that has lost his soul.

III. He resolves this difference which Providence makes between one wicked man and another into the wisdom and sovereignty of God (Job 21:22): Shall any pretend to teach God knowledge? Dare we arraign God's proceedings or blame his conduct? Shall we take upon us to tell God how he should govern the world, what sinner he should spare and whom he should punish? He has both authority and ability to judge those that are high. Angels in heaven, princes and magistrates on earth, are accountable to God, and must receive their doom from him. He manages them, and makes what use he pleases of them. Shall he then be accountable to us, or receive advice from us? He is the Judge of all the earth, and therefore no doubt he will do right (Gen 18:25, Rom 3:6), and those proceedings of his providence which seem to contradict one another he can make, not only mutually to agree, but jointly to serve his own purposes. The little difference there is between one wicked man's dying so in pain and misery, when both will at last meet in hell, he illustrates by the little difference there is between one man's dying suddenly and another's dying slowly, when they will both meet shortly in the grave. So vast is the disproportion between time and eternity that, if hell be the lot of every sinner at last, it makes little difference if one goes singing thither and another sighing. See,

1. How various the circumstances of people's dying are. There is one way into the world, we say, but many out; yet, as some are born by quick and easy labour, others by that which is hard and lingering, so dying is to some much more terrible than to others; and, since the death of the body is the birth of the soul into another world, death-bed agonies may not unfitly be compared to child-bed throes. Observe the difference. (1.) One dies suddenly, in his full strength, not weakened by age or sickness (Job 21:23), being wholly at ease and quiet, under no apprehension at all of the approach of death, nor in any fear of it; but, on the contrary, because his breasts are full of milk and his bones moistened with marrow (Job 21:24), that is, he is healthful and vigorous, and of a good constitution (like a milch cow that is fat and in good liking), he counts upon nothing but to live many years in mirth and pleasure. Thus fair does he bid for life, and yet he is cut off in a moment by the stroke of death. Note, It is a common thing for persons to be taken away by death when they are in their full strength, in the highest degree of health, when they least expect death, and think themselves best armed against it, and are ready not only to set death at a distance, but to set it at defiance. Let us therefore never be secure; for we have known many well and dead in the same week, the same day, the same hour, nay, perhaps, the same minute. Let us therefore be always ready. (2.) Another dies slowly, and with a great deal of previous pain and misery (Job 21:25), in the betterness of his soul, such as poor Job was himself now in, and never eats with pleasure, has no appetite to his food nor any relish of it, through sickness, or age, or sorrow of mind. What great reason have those to be thankful that are in health and always eat with pleasure! And what little reason have those to complain who sometimes do not eat thus, when they hear of many that never do!

2. How undiscernible this difference is in the grave. As rich and poor, so healthful and unhealthful, meet there (Job 21:26): They shall lie down alike in the dust, and the worms shall cover them, and feed sweetly on them. Thus, if one wicked man die in a palace and another in a dungeon, they will meet in the congregation of the dead and damned, and the worm that dies not, and the fire that is not quenched, will be the same to them, which makes those differences inconsiderable and not worth perplexing ourselves about.

Keil-Delitzsch: Job 21:1-6

1 Then began Job, and said:

2 Hear, oh hear, my speech,

And let this be instead of your consolations.

3 Suffer me, and I will speak,

And after I have spoken thou mayest mock.

4 As for me, then, doth my complaint concern man,

Or wherefore should I not become impatient?

5 Turn ye to me and be astonished,

And lay your hand upon your mouth.

6 Even if I think of it I am bewildered,

And my flesh taketh hold on trembling - :

The friends, far from being able to solve the enigma of Job's affliction, do not once recognise the mystery as such. They cut the knot by wounding Job most deeply by ever more and more frivolous accusations. Therefore he entreats them to be at least willing to listen ( שׁמעוּ with the gerund) to his utterance ( מלּה ) respecting the unsolved enigma; then ( Waw apodosis imper. ) shall this attention supply the place of their consolations, i.e., be comforting to him, which their previous supposed consolations could not be. They are to bear with him, i.e., without interruption allow him to answer for himself ( שׂאוּני with Kametz before the tone, as Jon 1:12, comp. קחהוּ , 1Ki 20:33, not as Hirz. thinks under the influence of the distinctive accent, but according to the established rule, Ges. §60, rem. 1); then he will speak ( אנכי contrast to the "ye"in שׂאוני without further force), and after he has expressed himself they may mock. It is, however, not תלעיגוּ (as Olshausen corrects), but תלעיג (in a voluntative signific. = תלעג ), since Job here addresses himself specially to Zophar, the whole of whose last speech must have left the impression on him of a bitter sarcasm ( sarkasmo's from sarka'zein in the sense of Job 19:22 ), and has dealt him the freshest deep blow. In Job 21:4 שׂיחת is not to be understood otherwise than as in Job 7:13; Job 9:27; Job 10:1; Job 23:2, and is to be translated "my complaint."Then the prominently placed אנכי is to be taken, after Eze 33:17, Ges. §121, 3, as an emphatic strengthening of the "my": he places his complaint in contrast with another. This emphasizing is not easily understood, if one, with Hupf., explains: nonne hominis est querela mea , so that ה is equivalent to הלא (which here in the double question is doubly doubtful), and ל is the sign of the cause. Schultens and Berg, who translate לאדם more humano , explain similarly, by again bringing their suspicious ל comparativum

(Note: In the passage from Ibn-Kissaï quoted above, p. 421, Schultens, as Fleischer assures me, has erroneously read Arab. lmchâlı̂b instead of kmchâlı̂b , having been misled by the frequent failing of the upper stroke of the Arab. k , and in general Arab. l is never = k , and also ל never = כ , as has been imagined since Schultens.)

here to bear upon it. The ל by שׂיחי (if it may not also be compared with Job 12:8) may certainly be expected to denote those to whom the complaint is addressed. We translate: As for me, then, does my complaint concern men? The אנכי which is placed at the beginning of the sentence comes no less under the rule, Ges. §145, 2, than §121, 3. In general, sufferers seek to obtain alleviation of their sufferings by imploring by words and groans the pity of sympathizing men; the complaint, however, which the three hear from him is of a different kind, for he has long since given up the hope of human sympathy, - his complaint concerns not men, but God (comp. Job 16:20).

(Note: An Arabian proverb says: "The perfect patience is that which allows no complaint to be uttered ila el -chalq against creatures (men).")

He reminds them of this by asking further: or ( ואם , as Job 8:3; Job 34:17; Job 40:9, not: and if it were so, as it is explained by Nolde contrary to the usage of the language) why (interrogative upon interrogative: an quare , as Psa 94:9, אם הלא , an nonne) should not my spirit (disposition of mind, θυμός ) be short, i.e., why should I not be short-tempered (comp. Jdg 10:16; Zec 11:8, with Prov. 13:29) = impatient? Dürr, in his commentatio super voce רוּח , 1776, 4, explains the expression habito simul halitus, qui iratis brevis esse solet, respectu , but the signification breath is far from the nature of the language here; רוח signifies emotional excitement (comp. Job 15:13), either long restrained (with ארך ), or not allowing itself to be restrained and breaking out after a short time ( קצר ). That which causes his vexation to burst forth is such that the three also, if they would attentively turn to him who thus openly expresses himself, will be astonished and lay their hand on their mouth (comp. Job 29:9; Job 40:4), i.e., they must become dumb in recognition of the puzzle, - a puzzle insoluble to them, but which is nevertheless not to be denied. השׁמו is found in Codd. and among grammarians both as Hiph . השׁמּוּ hashammu (Kimchi) and as Hoph. השּׁמּוּ , or what is the same, השּׁמּוּ hoshshammu (Abulwalid) with the sharpening of the first radical, which also occurs elsewhere in the Hoph. of this verb (Lev 26:34.) and of others (Olsh. §259, b, 260). The pointing as Hiph . ( השׁמּוּ for השׁמּוּ ) in the signification obstupescite is the better attested. Job himself has only to think of this mystery, and he is perplexed, and his flesh lays hold on terror. The expression is like Job 18:20. The emotion is conceived of as a want arising from the subject of it, which that which produces it must as of necessity satisfy.

In the following strophe the representation of that which thus excites terror begins. The divine government does not harmonize with, but contradicts, the law maintained by the friends.

Keil-Delitzsch: Job 21:7-11

7 Wherefore do the wicked live,

Become old, yea, become mighty in power?

8 Their posterity is established before them about them,

And their offspring before their eyes.

9 Their houses have peace without fear,

And the rod of Eloah cometh not upon them.

10 His (the evil-doer's) bull gendereth and faileth not;

His cow calveth easily, and casteth not her calf.

11 They let their little ones run about as a flock,

And their children jump about.

The question in Job 21:7 is the same as that which Jeremiah also puts forth, Job 12:1-3. It is the antithesis of Zophar's thesis, Job 20:5, and seeks the reason of the fact established by experience which had also well-nigh proved the ruin of Asaph (Ps 73: comp. Mal 3:13-15), viz., that the ungodly, far from being overtaken by the punishment of their godlessness, continued in the enjoyment of life, that they attain to old age, and also a proportionately increasing power and wealth. The verb עתק , which in Job 14:18; Job 18:4 (comp. the Hiph . Job 9:5; Job 32:15), we read in the signification promoveri, has here, like the Arabic ‛ataqa , ‛atuqa , the signification to become old, aetate provehi; and גּבר חיל , to become strong in property, is a synonym of השׂגּה חיל , to acquire constantly increasing possessions, used in a similar connection in Psa 73:12. The first feature in the picture of the prosperity of the wicked, which the pang of being bereft of his own children brings home to Job, is that they are spared the same kind of loss: their posterity is established ( נכון , constitutus , elsewhere standing in readiness, Job 12:5; Job 15:23; Job 18:12, here standing firm, as e.g., Psa 93:2) in their sight about them (so that they have to mourn neither their loss by death nor by separation from their home), and their offspring ( צאצאים , a word common only to the undisputed as well as to the disputed prophecies of Isaiah and the book of Job) before their eyes; נכון must be carried over to Job 21:8 as predicate: they are, without any loss, before their eyes. The description passes over from the children, the corner-stones of the house (vid., Ges. Thes., s.v. בנה ), to the houses themselves. It is just as questionable here as in Job 5:24; Isa 41:3, and elsewhere, whether שׁלום is a subst. (= בשׁלום ) or an adj.; the substantival rendering is at least equally admissible in such an elevated poetic speech, and the plur. subject בּתּיהם , which, if the predicate were intended to be taken as an adj., leads one to expect שׁלומים , decides in its favour. On מפּחד , without (far from) terrifying misfortune, as Isa 22:3, מקשׁת , without a bow, vid., on Job 19:26. That which is expressed in Job 21:9 , according to external appearance, is in Job 21:9 referred to the final cause; Eloah's שׁבט , rod, with which He smites in punishment (Job 9:34; Job 37:13, comp. Isa 10:24-26, where שׁוט , scourge, interchanges with it), is not over them, i.e., threatens and smites them not.

Job 21:10 comes specially to the state of the cattle, after the state of the household in general has been treated of. Since שׁורו and פּרתו are interchangeable, and are construed according to their genus, the former undoubtedly is intended of the male, not also epikoi'noos of the female (lxx ἡ βοῦς , Jerome, Saadia), as Rosenm., after Bochart, believes it must be taken, because `br is never said de mare feminam ineunte , but always de femina quae concipit . In reality, however, it is with עבר otherwise than with עדה , whose Pael and Aphel certainly signify concipere (prop. transmittere sc. semen in a passive sense). On the other hand, עבר , even in Kal , signifies to be impregnated (whence עובר , the embryo, and the biblical אבוּר , like the extra-biblical עבּוּר , the produce of the land), the Pael consequently to impregnate, whence מעבּרא (from the part. pass. מעבּר ) impregnated (pregnant), the Ithpa . to be impregnated, as Rabb. Pual מעבּרת , impregnated (by which עברת also signifies pregnant, which would be hardly possible if עבר in this sexual sense were not radically distinct from עבר , περ - ᾶν ). Accordingly the Targ. translates עבּר by מבטין ( impraegnans ), and Gecatilia translates שׁורו by Arab. fḥlhm ( admissarius eorum ), after which nearly all Jewish expositors explain. This explanation also suits לא יגעל , which lxx translates οὐκ οὀμοτόκησε (Jer. non abortivit ), Symm. in a like sense οὐκ ἐξέτρωσε , Aq. οὐκ εξέβαλε , Saad. la julziq. The reference of שׁורו to the female animal everywhere assumed is incorrect; on the contrary, the bullock kept for breeding is the subject; but proceeding from this, that which is affirmed is certainly referred to the female animal. For גּעל signifies to cast out, cast away; the Hiph . therefore: to cause to cast out; Rabb. in the specified signification: so to heat what has sucked in that which is unclean, that it gives it back or lets it go ( לפלוט הבלוע ). Accordingly Raschi explains: "he injects not useless seed into her, which might come back and be again separated ( נפלט ) from her inward part, without impregnation taking place."What therefore עבּר says positively, ולא יגעיל says negatively: neque efficit ut ejiciat.

(Note: The Aruch under גּעל , quotes a passage of the Tosefta: מוזרות נפשׁ היפה תאכלם גיעולי ביצים מותרים באכילה , the cast away ( Würflinge ) eggs (i.e., such as have fallen away from the hen from a stroke on the tail of some other cause, and which are not completely formed) are allowed as food; he may eat them who does not loathe them.)

It is then further, in Job 21:9 , said of the female animal which has been impregnated that she does not allow it to glide away, i.e., the fruit, therefore that she brings forth ( פּלּט as מלּט , המליט ), and that she does not cause or suffer any untimely birth.

At the end of the strophe, Job 21:11, the poet with delicate tact makes the sufferer, who is become childless, return to the joy of the wicked in the abundance of children. שׁלּח signifies here, as Isa 32:20, to allow freedom for motion and exercise. On עויל , vid., on Job 16:11; Job 19:18. It has a similar root (Arab. ‛âl , alere ) to the Arab. ‛ajjil (collect. ‛ijâl ), servants, but not a similar meaning. The subj. to Job 21:12 are not the children, but the "wicked"themselves, the happy fathers of the flocks of children that are let loose.

Keil-Delitzsch: Job 21:12-16

12 They raise their voice with the playing of timbrel aud harp,

And rejoice at the sound of the pipe

13 They enjoy their days in prosperity,

And in a moment they go down to Sehol.

14 And yet they said to God: "Depart from us!

We desire not the knowledge of Thy ways.

15 What is the Almighty, that we should serve Him? -

And what doth it profit us that we should importune Him?"-

16 Lo! they have not their prosperity by their own hand,

The thought of the wicked be far from me!

קולם is to be supplied to ישׂאוּ in Isa 42:11, and instead of בּתף with בּ of the musical accompaniment (as Psa 4:1, Psa 49:5), it is to be read כּתף after the Masora with Kimchi, Ramban, Ralbag, and Farisol,

(Note: The Masora observes לית כותיה (not occuring thus elsewhere), and accordingly this כתף is distinguished in the Masoretic אב מן חד חד נסבין כף ברישׁיה (alphabetic list of words which take at one time the prefix כ and at another the prefix ) ב , from בתף , which occurs elsewhere. The Targ. has read בטף ; the reading of Raschi and Aben-Ezra is questionable.)

but not with Rosenm. to be explained: personaut velut tympano et cythera , but: they raise their voice as the timbrel and harp sound forth simultaneously; כּ , as Isa 18:4 (which is to be transl.: during the clear warmth of the sunshine, during the dew-clouds in the heat of harvest). תּף (Arabic duff , Spanish adufe ) is τύμπανον ( τύπανον ), כּנּור , (Arab. canare ) κινύρα or κιθάρα ) Dan 3:5), עוּגב or עגב , Job 30:31 (from עגב , flare; vid., on Gen 4:21), the Pan-pipe (Targ. from a similar root אבּוּבא , whence the name of the ambubajae ). In Job 21:13 and Keri gives the more usual יכלּוּ (Job 36:11) in place of the Chethib יבלּוּ , though יבלּוּ occurs in Isa 65:22 without this Keri; יכלו signifies consument , and יבלו usu deterent: they use up their life, enjoy it to the last drop. In connection with this one thinks of a coat which is not laid aside until it is entirely worn out. It is therefore not, as the friends say, that the ungodly is swept away before his time (Job 15:32), also a lingering sickness does not hand him over to death (Job 18:13), but בּרגע , in a moment (comp Job 34:20, not: in rest, i.e., freedom from pain, which רגע never signifies), they sink down to Hades ( acc . loci ). The matter does not admit of one's deriving the fut . יהתּוּ here, as Job 39:22, Job 31:34, from the Niph . of the verb חתת , terrore percelli ; it is to be referred to נחת or נחת (Aram. for ירד ), which is the only certain example of a Hebrew verb Pe Nun ending with ת , whose fut . ינחת , Psa 38:3, also יחת (Pro 17:10, Jer 21:13), instead of יחת , and in the inflexion its ת sti (after the analogy of יצּתּוּ , Isa 33:12) is doubled; as an exception (vid., Psalter , ii. 468), the lengthening of the short vowel ( יחתוּ , Olsh. §83 b ) by Silluk does not take place, as e.g., by Athnach, Job 34:5.

The fut. consec . ויּאמרוּ , in which Job 21:14 is continued, does not here denote temporally that which follows upon and from something else, but generally that which is inwardly connected with something else, and even with that which is contradictory, and still occurring at the same time, exactly as Gen 19:9, 2Sa 3:8, comp Ew. §231, b : they sink down after a life that is completely consumed away, without a death-struggle, into Hades, and yet they denied God, would not concern themselves about His sways (comp. the similar passage, Isa 58:2), and accounted the service of God and prayer ( פּגע בּ , precibus adire ) as useless. The words of the ungodly extend to Job 21:15 ; according to Hirz., Hlgst., Welte, and Hahn, Job 21:16 resumes the description: behold, is not their prosperity in their hand? i.e., is it not at their free disposal? or do they not everywhere carry it away with them? But Job 21:16 is not favourable to this interrogative rendering of לא (= הלא ). Schlottm. explains more correctly: behold, their prosperity is not in their power; but by taking not only Job 21:16 (like Schnurrer), but the whole of Job 21:16, as an utterance of an opponent, which is indeed impossible, because the declining of all fellowship with the godless would be entirely without aim in the mouth of the opponent. For it is not the fnends who draw the picture of the lot of the punishment of the godless with the most terrible lines possible, who suggest the appearance of looking wishfully towards the godless, but Job, who paints the prosperity of the godless in such brilliant colours. On the other hand, both sides are agreed in referring prosperity and misfortune to God as final cause. And for this very reason Job thinks that בּרך את־האלהים , which he makes the godless, in Job 21:14, Job 21:15, express in their own words, so horrible.

Job 21:16 is therefore to be taken as Job's judgment, and Job 21:16 as the moral effect which it produces upon him. הן introduces the true relation of things, טוּבם signifies, as Job 20:21, their prosperity, and לא בידם (the emphatic position of בידם is to be observed) that this is not in their hand, i.e., arbitrary power, or perhaps better: that it is not by their own hand, i.e.,that it is not their own work but a gift from above, the gift even of the God whom they so shamelessly deny. That God grants them such great and lasting prosperity, is just the mystery which Job is not able to bring forth to view, without, however, his abhorrence of this denying of God being in the slightest degree lessened thereby. Not by their own hand, says he, do they possess such prosperity - the counsel ( עצת similar to Job 5:13, Job 10:3, Job 18:7 : design, principle, and general disposition, or way of thinking) of the wicked be far from me, i.e., be it far from me that so I should speak according to their way of thinking, with which, on the contrary, I disavow all fellowship. The relation of the clauses is exactly like Job 22:18, where this formula of detesation is repeated. רחקה is, according to the meaning, optative or precative (Ew. §223, b , and Ges. §126, 4*), which Hahn and Schlottm. think impossible, without assigning any reason. It is the perf . of certainty, which expresses that which is wished as a fact, but with an emotional exclamative accent. In ancient Arabic it is a rule to use the perf. as optative; and also still in modem Arabic (which often makes use of the fut. matead of the perf.), they say e.g., la cân , i.e., he must never have been! The more detestable the conduct of the prosperous towards Him to whom they owe their prosperity is, the sooner, one would think, the justice of God would be called forth to recompense them according to their deeds, but -

Keil-Delitzsch: Job 21:17-21

17 How rarely is the light of the wicked put out,

And their calamity breaketh in upon them,

That He distributeth snares in his wrath,

18 That they become as straw before the wind,

And as chaff which the storm sweepeth away!?

19 "Eloah layeth up his iniquity for his children!"

May He recompense it to him that he may feel it.

20 May his own eyes see his ruin,

And let him drink of the glowing wrath of the Almighty.

21 For what careth he for his house after him,

When the number of his months is cut off?

The interrogative כּמּה has here the same signification as in Psa 78:40 : how often (comp. Job 7:19, how long? Job 13:23, how many?), but in the sense of "how seldom?!"How seldom does what the friends preach to him come to pass, that the lamp of the wicked is put out (thus Bildad, Job 13:5), and their misfortune breaks in upon them ( יבא , ingruit; thus Bildad, Job 18:12 : misfortune, איד , prop. pressure of suffering, stands ready for his fall), that He distributes (comp. Zophar's "this is the portion of the wicked man,"i.e., what is allotted to him, Job 20:29) snares in His wrath. Hirz., Ew., Schlottm., and others, translate הבלים , after the precedent of the Targ. ( עדבין , sortes ), "lots,"since they understand it, after Psa 16:6, of visitations of punishment allotted, and as it were measured out with a measuring-line; but that passage is to be translated, "the measuring-lines have fallen to me in pleasant places,"and indeed חבל can signify the land that is allotted to one (Jos 17:14, comp. Jos 17:5); but the plural does not occur in that tropical sense, and if it were so intended here, חבליהם or חבלים להם might at least be expected. Rosenm., Ges., Vaih., and Carey transl. with lxx and Jer. ( ὠδῖνες , dolores ) "pains,"but הבלים is the peculiar word for the writhings of those in travail (Job 39:3), which is not suited here. Schnurr. and Umbr. are nearer to the correct interpretation when they understand חבלים like פחים , Psa 11:6, of lightning, as it were fiery strings cast down from above. If we call to mind in how many ways Bildad, Job 18:8-10, has represented the end of the godless as a divinely decreed seizure, it is certainly the most natural, with Stick. and Hahn, to translate (as if it were Arabic ḥabâ'ilin ) "snares,"to be understood after the idea, however, not of lightning, but generally of ensnaring destinies (e.g., חבלי עני , Job 36:8).

Both Job 21:17 with its three members and Job 21:18 with two, are under the control of כמה . The figure of straw, or rather chopped straw (Arab. tibn , tabn ), occurs only here. The figure of chaff is more frequent, e.g., Psa 1:4. Job here puts in the form of a question what Psa 1:1-6 maintains, being urged on by Zophar's false application and superficial comprehension of the truth expressed in the opening of the Psalter. What next follows in Job 21:19 is an objection of the friends in vindication of their thesis, which he anticipates and answers; perhaps the clause is to be spoken with an interrogative accent: Eloah will - so ye object - reserve his evil for his children? אונו , not from און , strength, wealth, as Job 18:7, Job 18:12; Job 20:10; Job 40:16, but from און , wickedness (Job 11:11) and evil (Job 15:35), here (without making it clear which) of wickedness punishing itself by calamity, or of calamity which must come forth from the wickedness as a moral necessity comp. on Job 15:31. That this is really the opinion of the friends: God punishes the guilt of the godless, if not in himself, at least in his children, is seen from Job 20:10; Job 5:4. Job as little as Ezekiel, ch. 18, disputes the doctrine of retribution in itself, but that imperfect apprehension, which, in order that the necessary satisfaction may be rendered to divine justice, maintains a transfer of the punishment which is opposed to the very nature of personality and freedom: may He recompense him himself, וידע , that he may feel it, i.e., repent (which would be in Arab. in a similar sense, faja'lamu; ידע as Isa 9:8; Hos 9:7; Eze 25:14).

Job 21:20 continues in the same jussive forms; the ἅπ. γεγρ. כּיד signifies destruction (prop. a thrust, blow), in which sense the Arab. caid (commonly: cunning) is also sometimes used. The primary signification of the root כד , Arab. kd , is to strike, push; from this, in the stems Arab. kâd , med. Wau and med. Je , Arab. kdd , kdkd , the most diversified turns and applications are developed; from it the signif. of כּידוד , Job 41:11, כּידון , Job 39:23, and according to Fleischer (vid., supra , pp. 388) also of כּידור , are explained. Job 21:20 , as Psa 60:5; Oba 1:16, refers to the figure of the cup of the wrath of God which is worked out by Asaph, Psa 75:9, and then by the prophets, and by the apocalyptic seer in the New Testament. The emphasis lies on the signs of the person in עינו ( עיניו ) and ישׁתּה . The rather may his own eyes see his ruin, may he himself have to drink of the divine wrath; for what is his interest (what interest has he) in his house after him? מה puts a question with a negative meaning (hence Arab. mâ is directly used as non ); חפץ , prop. inclination, corresponds exactly to the word "interest"( quid ejus interest ), as Job 22:3, comp. Isa 58:3, Isa 58:13 (following his own interest), without being weakened to the signification, affair, πραγμα , a meaning which does not occur in our poet or in Isaiah. Job 21:21 is added as a circumstantial clause to the question in Job 21:21 : while the number of his own months ... , and the predicate, as in Job 15:20 (which see), is in the plur. per attractionem. Schnurr., Hirz., Umbr., and others explain: if the number of his months is drawn by lot, i.e., is run out; but חצץ as v. denom. from חץ morf , in the signification to shake up arrows as sticks for drawing lots (Arab. sahm , an arrow and a lot, just so Persian tı̂r ) in the helmet or elsewhere (comp. Eze 21:26), is foreign to the usage of the Hebrew language (for מחצצים , Jdg 5:11, signifies not those drawing lots, but the archers); besides, חצּץ ( pass . חצּץ ) would signify "to draw lots,"not "to dispose of by lot,"and "disposed of by lot"is an awkward metaphor for "run out."Cocceius also gives the choice of returning to חצץ , ψῆφος , in connection with this derivation: calculati sive ad calculum , i.e., pleno numero egressi , which has still less ground. Better Ges., Ew., and others: if the number of his months is distributed, i.e., to him, so that he (this is the meaning according to Ew.) can at least enjoy his prosperity undisturbed within the limit of life appointed to him. By this interpretation one misses the לו which is wanting, and an interpretation which does not require it to be supplied is therefore to be preferred. All the divers significations of the verbs חצץ (to divide, whence Pro 30:27, חצץ , forming divisions, i.e., in rank and file, denom . to shoot with the arrow, Talm. to distribute, to halve, to form a partition), חצה (to divide, Job 40:20; to divide in two equal parts), Arab. hṣṣ (to divide, whence Arab. hṣṣah , portio ), and Arab. chṣṣ (to separate, particularize) - to which, however, Arab. chṭṭ (to draw, write), which Ew. compares here, does not belong - are referable to the primary signification scindere, to cut through, split (whence חץ , an arrow, lxx 1Sa 20:20, σχίζα ); accordingly the present passage is to be explained: when the number of his months is cut off (Hlgst., Hahn), or cut through, i.e., when a bound is set to the course of his life at which it ends (comp. בּצּע , of the cutting off of the thread of life, Job 6:9; Job 27:8, Arab. ṣrm ). Job 14:21., Ecc 3:22, are parallels to Job 21:21. Death is the end of all clear thought and perception. If therefore the godless receives the reward of his deeds, he should receive it not in his children, but in his own body during life. But this is the very thing that is too frequently found to be wanting.

Keil-Delitzsch: Job 21:22-26

22 Shall one teach God knowledge,

Who judgeth those who are in heaven?

23 One dieth in his full strength,

Being still cheerful and free from care.

24 His troughs are full of milk,

And the marrow of his bones is well watered.

25 And another dieth with a sorrowing spirit,

And hath not enjoyed wealth.

26 They lie beside one another in the dust,

And worms cover them both.

The question, Job 21:22, concerns the friends. Since they maintain that necessarily and constantly virtue is rewarded by prosperity, and sin by misfortune, but without this law of the divine order of the world which is maintained by them being supported by experience: if they set themselves up as teachers of God, they will teach Him the right understanding of the conduct which is to be followed by Him as a ruler and judge of men, while nevertheless He is the Absolute One, beneath whose judicial rule not merely man, but also the heavenly spirits, are placed, and to which they must conform and bow. The verb למּד , instead of being construed with two acc., as in the dependent passage Isa 40:14, is here construed with the dat . of the person (which is not to be judged according to Job 5:2; Job 19:3, but according to διδάσκειν τινί τι , to teach one anything, beside the other prevailing construction). With והוא a circumstantial clause begins regularly: while He, however, etc. Arnh. and Löwenth. translate: while, however, He exaltedly judges, i.e., according to a law that infinitely transcends man; but that must have been מרום (and even thus it would still be liable to be misunderstood). Hahn (whom Olsh. is inclined to support): but He will judge the proud, to which first the circumstantial clause, and secondly the parallels, Job 35:2; Job 15:15; Job 4:18 (comp. Isa 24:21), from which it is evident that רמים signifies the heavenly beings (as Psa 78:69, the heights of heaven), are opposed: it is a fundamental thought of this book, which abounds in allusions to the angels, that the angels, although exalted above men, are nevertheless in contrast with God imperfect, and therefore are removed neither from the possibility of sin nor the necessity of a government which holds them together in unity, and exercises a judicial authority over them. The rule of the all-exalted Judge is different from that which the three presumptuously prescribe to Him.

The one (viz., the evil-doer) dies בּעצם תּמּו , in ipsa sua integritate , like בעצם היום , ipso illo die ; the Arabic would be fı̂ ‛yn , since there the eye, here the bone (comp. Uhlemann, Syr. Gramm. §58), denote corporeality, duration, existence, and therefore identity. תּם is intended of perfect external health, as elsewhere מתם ; comp. תּמימים , Pro 1:12. In Job 21:23 the pointing שׁלאנן ( adj. ) and שׁלאנן (3 praet. ) are interchanged in the Codd.; the following verbal adjective favours the form of writing with Kametz . As to the form, however (which Röd. and Olsh. consider to be an error in writing), it is either a mixed form from שׁאנן and שׁלו with the blended meaning of both (Ew. §106, c ), to which the comparison with שׁליו (= שׁלו ) is not altogether suitable, or it is formed from שׁאנן by means of an epenthesis (as זלעף from זעף , aestuare , and בלסם , βάλσαμον , from בשׂם ), and of similar but intensified signification; we prefer the latter, without however denying the real existence of such mixed forms (vid., on Job 26:9; Job 33:25). This fulness of health and prosperity is depicted in Job 21:24. The ancient translators think, because the bones are mentioned in the parallel line, עטיניו must also be understood of a part of the body: lxx ἔγκατα , Jer. viscera ; Targ. בּיזוי , his breasts, βυζία

(Note: Vid., Handschriftliche Funde, 2. S. V.)

(for Hebr. שׁדים , שׁד ); Syr. version gabauh (= ganbauh ), his sides in regard to עטמא , Syr. ‛attmo = אטמא , side, hip; Saad. audâguhu , his jugular veins, in connection with which (not, however, by this last rendering) חלב is read instead of חלב : his bowels, etc., are full of fat.

(Note: Gesenius in his Thes . corrects the אודאגה which was found in Saadia's manuscript translation to אודאעה , Arab. awdâ‛uhu , which is intended to mean repositoria ejus , but is really not Arabic; whereas אודאגה is the correct plur . of Arab. wadaj : his jugular veins, which occurs not merely of horses, but also of animals and men. Saadia, with reference to the following מלאוּ חלב , has thought of the metaphorical phrase Arab. ḥalaba awdâjahu : "he has milked his jugular vein,"i.e., he has, as it were, drawn the blood from his jugular veins = eum jugulavit , vid., Bibliotheca Arabo-Sicula, p. 563: "and with the freshly milked juice of the jugular veins, viz., of the enemy (Arab. w -mn ḥlb 'l -'wdâj ), our infant ready to be weaned is nourished in the midst of the tumult of battle, as soon as he is weaned."The meaning of Saadia's translation is then: his jugular veins are filled with fresh blood swollen with fulness of blood. - Fl.)

But the assumption that עטיניו must be a part of the body is without satisfactory ground (comp. against it e.g., Job 20:17, and for it Job 20:11); and Schlottm. very correctly observes, that in the contrast in connection with the representation of the well-watered marrow one expects a reference to a rich nutritious drink. To this expectation corresponds the translation: "his resting-places (i.e., of his flocks) are full of milk,"after the Arab. ‛aṭan or ma‛ṭin . which was not first compared by Schultens and Reiske ( epaulia ), but even by Abul-walid, Aben-Ezra, and others.

But since the reference of what was intended to be said of the cattle at the watering-places to the places where the water is, possesses no poetic beauty, and the Hebrew language furnished the poet with an abundance of other words for pastures and meadows, it is from the first more probable that עטיניו are large troughs, - like Talm. מעטן , a trough, in which the unripe olives were laid in order that they might become tender and give forth oil, that they may then be ready for the oil-press ( בּד ), and עטן denotes this laying in itself, - and indeed either milk-tubs or milk-pails ( שׁחולבין לתוכן ), or with Kimchi (who rightly characterizes this as more in accordance with the prosperous condition which is intended to be described), the troughs for the store of milk, which also accords better with the meaning of the verb עטן , Arab. ‛aṭana , to lay in, confire .

(Note: The Arab. verb 'tn , compared by the Orientals themselves with Arab. wtn , cognate in sound and meaning, has the primary signification to lie secure and to lay secure, as Arab. 'atan , a resting-place of camels, sheep, and goats about the watering-places, is only specifically distinct from Arab. watan, a cow-shed, cow-stall. The common generic notion is always a resting-place, wherefore the Kamus interprets 'attan by wattan wa-mebrek, viz., round about the drinking-places. Arab. ma'tin as n. loci , written m'atén by Barth in his Wanderungen durch die Küstenländer des Mittelmeeres, Bd. i. (vid., Deutsch. Morgenländ. Zeitschrift, iv. S. 275) S. 500, 517, is similar in meaning. The Arab. verb 'atana, impf. j'attunu, also j'attina, n. act. 'uttûn, a v. instrans., signifies, viz., of camels, etc., to lay themselves down around the drinking-troughs, after or even before drinking from them. On the other hand, Arab. 'atana, impf. j'attinu, also j'attunu, n. act. 'attn, a v. trans. used by the dresser of skins: to lay the skins in the tan or ooze (French, confire; low Latin, tanare, tannare, whence French, tanner, to tan, tan, the bark) until they are ready for dressing, and the hairs will easily scrape off. Hence Arab. 'atina, impf. j'attanu, n. act. 'attan, a v. intrans. used of skins: to become tender by lying in the ooze, and to smell musty, to stink, which is then transferred to men and animals: to stink like a skin in the ooze, comp. situs, mould, mildew, rest. - Fl. Starting from the latter signification, macerare pellem, Lee explains: his bottles (viz., made of leather); and Carey: his half-dressed skins (because the store of milk is so great that he cannot wait for the preparation of the leather for the bottles); but the former is impossible, the latter out of taste, and both are far-fetched.)

From the abundance of nutriment in Job 21:24 , the description passes over in Job 21:24 to the well-nourished condition of the rich man himself in consequence of this abundance. מח (Arab. muchch , or even nuchch , as נף = מף , naurag = מורג ) is the marrow in the bones, e.g., the spinal marrow, but also the brain as the marrow of the head ( Psychol . S. 233). The bones (Pro 3:8), or as it is here more exactly expressed, their marrow, is watered, when the body is inwardly filled with vigour, strength, and health; Isaiah, Isa 58:11, fills up the picture more (as a well-watered garden), and carries it still further in Isa 66:14 (thy bones shall blossom like a tender herb). The counterpart now follows with וזה (and the other, like Job 1:16). The other (viz., the righteous) dies with a sorrowful soul (comp. Job's lament, Job 7:11; Job 10:1), i.e., one which is called to experience the bitterness of a suffering life; he dies and has not enjoyed בּטּובה , any of the wealth (with partitive Beth , as Psa 141:4, comp. supra , Job 7:13), has had no portion in the enjoyment of it (comp. Job's lament, Job 9:25). In death they are then both, unrighteous and righteous, alike, as the Preacher said: מקרה אחד comes upon the wise as upon the fool, Ecc 2:15, comp. Job 9:2. They lie together in the dust, i.e., the dust of the grave (vid., on Job 19:25), and worms cover them. What then is become of the law of retribution in the present world, which the friends maintained with such rigid pertinacity, and so regardless of the deep wound they were inflicting on Job?

Constable: Job 15:1--21:34

C. The Second Cycle of Speeches between Job and His Three Friends chs. 15-21

In the second cycle of speeches Job's companions did not change their minds about why Job was suffering and the larger issue of the basis of the divine human relationship. They continued to hold the dogma of retribution. Their spirit did change, however, to one of greater hostility. They seem to have abandoned hope that direct appeals to Job would move him to repent because they no longer called on him to repent. Instead they stressed the fate of the wicked and indirectly urged him to repent. In their first speeches their approach was more intellectual; they challenged Job to think logically. In their second speeches their approach was more emotional; they sought to convict Job's conscience.

"In the first [cycle of speeches] Eliphaz had emphasised [sic] the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Job in reply had dwelt on his own unmerited sufferings and declared his willingness to meet God face to face to argue his case. Having failed to stir his conscience, the friends see in him a menace to all true religion, and in the second cycle their rebukes are sharper than in the first, though their characters are still carefully preserved."⁷²

Constable: Job 21:1-34

6. Job's second reply to Zophar ch. 21

After the first cycle of speeches, Job responded to a point each of his friends had made, namely, that God consistently blesses the righteous and blasts the unrighteous. After this second cycle of speeches, Job again replied to a point each accuser had made, that the wicked suffer destruction in this life.

"This speech is unusual for Job on several counts. It is the only one in which he confines his remarks to his friends and does not fall into either a soliloquy or a prayer. The time has come to demolish their position. Secondly, in making this counter-attack, Job reviews a lot of the preceding discussion, so that many cross-references can be found to what has already been said. These are a valuable guide to interpretation when they can be discovered. Thirdly, by quoting their words and refuting them, Job comes nearer to formal debate. While his words are still quite emotional, there is less invective in them."⁹⁸

Constable: Job 21:1-6

Job's request to be heard 21:1-6

The best consolation his friends could have provided was to listen quietly to Job's reply. Consequently Job requested this (v. 2). He reminded his companions that his complaint was with God, not people. He was impatient because God would not reply.

Constable: Job 21:7-16

The wicked's continued prosperity 21:7-16

Job's friends had been selective in their observations regarding wicked people. They had pointed out only the cases in which God judged them on earth. Job now presented the other side of the story. There were many wicked who never experienced God's judgment before they died. His words contrast especially with what Zophar had just said (ch. 20). Many people who do not know God or reject him live peaceful, pleasant lives (vv. 14-15; cf. 18:21). Verse 16 may mean that these people's prosperity comes ultimately from God, not from themselves. Still Job did not want his friends to understand him as supporting their contempt for God (v. 16b).

Constable: Job 21:17-26

The reason the wicked die 21:17-26

Job claimed that the wicked die for the same reason the righteous die. They are sinners. They do not inevitably die early because they are wicked sinners. Furthermore God does not punish the children of the wicked who die late in life specially for their parents' sins. Job said that would be no punishment on the parents since they would not be alive to witness their children's suffering. He also pointed out that his companions were putting God in a box by not allowing Him to judge freely but requiring that He behave according to their theological conceptions (v. 22).

"Those who do not believe in an absolutely sovereign God cannot possibly appreciate the depth of the problem Job presented in vv. 23-26. The answer still alludes us. Even with all our additional revelation (Rom. 8:28), we often stand in anguish over the apparent injustice and seeming cruelty of God's providence."⁹⁹

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 21 (Chapter Introduction)

Overview

Job 21:1, Job shews that even in the judgment of man he has reason to be grieved; Job 21:7, Sometimes the wicked prosper, though they despise God; Job 21:16, Sometimes their destruction is manifest; Job 21:21, The happy and unhappy are alike in death; Job 21:27, The judgment of the wicked is in another world.

Poole: Job 21 (Chapter Introduction)

CHAPTER 21

Job’ s reply: he complaineth not to man, in whose judgment he hath most reason to grieve; but exciteth their attention to convincing and amazing truths, Job 21:1-6 . The wicked prosper till in their pride they fear not God, Job 21:7-15 . Yet he purgeth himself from their counsel, and acknowledgement that often their destruction from God is manifest, at least in their children, Job 21:16-21 . God is righteous in both cases, and both are alike in their death, Job 21:22-26 . The wicked are indeed reserved for destruction, but who dareth now withstand them? and in the grave they are at rest, whither all others follow them, Job 21:27-34 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 21 (Chapter Introduction)

(Job 21:1-6) Job entreats attention.

(Job 21:7-16) The prosperity of the wicked.

(Job 21:17-26) The dealings of God's providence.

(Job 21:27-34) The judgement of the wicked is in the world to come.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 21 (Chapter Introduction)

This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention (Job 21:1-6). II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem - as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so; nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people (Job 21:7-13). 2. He shows their great impiety, in which they are hardened by their prosperity (Job 21:14-16). 3. He foretels their ruin at length, but after a long reprieve (Job 21:17-21). 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men (Job 21:22-26). 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (Job 21:27, to the end), and in this Job was clearly in the right.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Driver, Samuel R., and George B. Gray. A Critical and Exegetical Commentary on the Book of Job. International Critical Commentary series. Edinburgh: T. & T. Clark, 1921.

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Gammie, John G. "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:15-41:26." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 217-31. Edited by John G. Gammie, Walter A. Brueggmann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 21 (Chapter Introduction)

INTRODUCTION TO JOB 21

This chapter contains Job's reply to Zophar's preceding discourse, in which, after a preface exciting attention to what he was about to say, Job 21:1; he describes by various instances the prosperity of wicked men, even of the most impious and atheistical, and which continues with them as long as they live, contrary to what Zophar had asserted in Job 20:5, Job 21:7; as for himself, he disapproved of such wicked men as much as any, and owns that destruction comes upon them sooner or later, and on their posterity also, Job 21:16; but as God is a God of knowledge, and needs no instruction from any, and is a sovereign Being, he deals with men in different ways; some die in great ease, and peace, and prosperity, and others in bitterness and distress, but both are alike brought to the dust, Job 21:22; and whereas he was aware of their censures of him, and their objections to what he had said, he allows that the wicked are reserved to the day of destruction, which is future, and in the mean while lie in the grave, where all must follow; yet they are not repaid or rewarded in this life, that remains to be done in another world, Job 21:27; and concludes, that their consolation with respect to him was vain, and falsehood was in their answers, Job 21:34.