Chapter 21

1 Job sheweth that even in the judgment of man he hath reason to be grieved. 7 Sometimes the wicked do so prosper, as they despise God. 16 Sometimes their destruction is manifest. 22 The happy and unhappy are alike in death. 27 The judgment of the wicked is in another world.

1. Job answered. This begins the third cycle of speeches (chs. 21–31), including three by Job, one by Eliphaz, and one by Bildad. Zophar is missing from this cycle.

2. Consolations. Eliphaz has spoken of his own words as the consolation of God (ch. 15:11). Job here seeks consolation in the privilege of being heard. Frequently there is more soul therapy in being listened to than in being talked to.

3. Suffer me. That is, permit me. There is an emphasis on the “I” of the first line. Job seems to imply that his opponents are not allowing him his fair share of the argument, an accusation that can hardly be justified. Since the dialogue opened, Job has had more to say than his comforters.

Mock on. This statement may have been specifically addressed to Zophar, whose last discourse must have grieved him particularly, and who, after the rejoinder that Job now makes, has nothing more to say.

4. My complaint. Job implies that he is complaining concerning something that has a supernatural cause.

Be troubled. In view of the fact that it is God who is chastising him, why should he not be concerned?

5. Be astonished. Job is about to maintain that wicked men live long, unperturbed, prosperous lives. Knowing that this revolutionary idea will arouse horror and indignation on the part of his hearers, he prepares them for the shock.

6. I am afraid. Job himself is filled with fear when he thinks of the implications of what he is about to say. It is a serious thing to give expression to a philosophy that is out of harmony with the thinking of contemporaries.

7. Wherefore? The previous verses reveal that Job is not asking the question merely for the sake of argument. He is genuinely concerned. He has observed the success and prosperity of the wicked. Unlike his friends, he is willing to admit this strange phenomenon. But even though he admits it, he finds it hard to reconcile himself to it. Job is not the only person who has sought the answer to this perplexing question.

Become old. Zophar maintained that the triumphing of the wicked was short (ch. 20:5). With greater insight, Job sees that the prosperity of the wicked may continue throughout their lifetime.

8. Seed is established. Job’s friends have maintained that the children of wicked men would be cut off (ch. 18:19). This position Job challenges.

9. Safe from fear. Job’s friends had maintained the very opposite (chs. 15:21–24; 20:27, 28).

11. Children dance. A picture of carefree happiness and prosperity.

12. Timbrel. The “timbrel” was a hand drum. The harp, actually a lyre, was a simple instrument consisting of a framework of wood across which were stretched from four to seven strings. The organ was a simple reed pipe. These instruments seem to represent the original of the three types of musical instruments—percussion, string, and wind. For further information on ancient musical instruments, see pp. 29–42.

13. In a moment. The wicked live their prosperous, carefree lives, and die without suffering or prolonged illness. Job is not to be understood as meaning that this is always the experience of the wicked. But he had observed enough of life to know that this was frequently the case. This picture of life is quite at variance with that of his friends, who conceived of the wicked as invariably suffering pangs of conscience (ch. 15:20), childlessness (ch. 18:19), and tragic death (ch. 20:24).

14. Depart from us. The statements here express the philosophy of infidelity in all ages. Self-sufficient man fails to feel any need for God. He does not want to know the ways of God. He fails to recognize the authority of the Almighty. He is not interested in anything that does not promise immediate profit to himself.

16. In their hand. Some render this sentence as a question, “Is not their good in their hand?”

Counsel. The clause may be translated: “Be the counsel of the wicked far from me!” Satan had charged Job with serving God for temporal reward. Job disproved this charge by clinging to God, even though he could not understand God’s ways. Now he goes further, and declines to cast his lot with the wicked even though he recognizes that they are prosperous and he is not.

17. How oft. Bildad had said, “Yea, the light of the wicked shall be put out” (ch. 18:5). Job now asks, How often does this really happen?

Distributeth sorrows. This line should probably be read as a question parallel with the first two lines of the verse. The thought then would be, “How oft does God distribute sorrows in His anger?”

18. Stubble. This verse should probably continue as part of the series of question introduced in the previous verse, and read: “How oft is it that they are as stubble?”

19. For his children. Job seems to suppose that his opponents may bring up this objection to his arguments: “‘God,’ you say, ‘punishes the wicked man by punishing his children.’”

Rewardeth him. This part of the verse seems to be Job’s reply: “Let him recompense it to themselves, that they may know it” (RSV). Job wishes that the sinners themselves, rather than their children, might feel the impact of their wicked deeds.

20. His eyes. This verse continues the thought of the previous verse, and may read: “Let their own eyes.” Job has observed that sinners die in prosperity and apparent favor, but he wishes it were not so. He is inclined to wish that his friends were right in their insistence that wickedness is recompensed in this life—but experience has taught him that they are not correct in their view.

Wrath. “Let them drink” (see Deut. 32:33; Isa. 51:17, 22; Jer. 25:15; Rev. 14:8).

21. In his house. Job’s friends seem to have held the idea that the children of wicked men would be punished (see on v. 19). Job replies that the wicked should suffer for their own sins, for, he says, in effect, how much do the wicked care what happens to their households after their own death? See Eze. 18:1–23.

22. Teach God knowledge. Job points to the inscrutability of the ways of God and acknowledges that it is useless for man to try to fathom or change the ways of God. This is a profound sentiment.

23. One dieth. Again Job is emphasizing the obvious fact that there is no reliable norm by which to account for suffering or freedom from suffering.

24. Breasts. Heb. Фatinim, only here in the OT. The meaning is uncertain. In the modern Hebrew, Фatan means “to put in,” such as olives in a vessel. From this some derive the meaning “pails” (see KJV margin). The LXX has “inwards,” the Syriac “sides,” that is, “flanks.” The RSV translates it, “his body full of fat.” Whatever the correct translation may be, the figure obviously denotes prosperity.

25. In the bitterness. In contrast to the prosperity of some, others die in bitterness after lives of misery. Job does not attempt to explain this anomaly of life.

26. Alike. In death, the condition of both is the same (see on ch. 3:20).

27. Wrongfully imagine. Job is aware that his friends think he is very wicked. He knows that he does not have their sympathy.

28. The house. Job’s friends had maintained that the house of the wicked would be destroyed (chs. 8:15, 22; 15:34; 18:15, 21). They were persistent in their theory. Their conclusions were made unreliable by their viewpoint, because they judged that everyone who met misfortune must be wicked.

29. Them that go. Job asks his friends to inquire of travelers who have observed many people in many countries, and see if they do not agree with him. Job was sure that the observation of such men would reveal that many good men suffer and many wicked men prosper.

30. Is reserved. Heb. yechasЊek, from chasЊak, “to withhold” (see Gen. 20:6; 22:12, 16). The word is sometimes translated “to spare” (see 2 Kings 5:20; Ps. 78:50). The sentence seems to mean that the wicked are spared the troubles of this present life in view of the judgment to come, when they will receive their punishment. This observation is in harmony with the statement of Peter (2 Peter 2:9).

To the day of destruction. Some translate this, “in the day of destruction.” “To the day of wrath” they translate, “in the day of wrath.” This is done with some straining of the meaning of the Hebrew preposition le, which properly means “to” or “for.” The change is made in an attempt to bring the statements of this verse into harmony with the context, for it is felt that Job is still emphasizing the fact that the wicked escape trouble.

31. Who shall declare? While the wicked man is in power, no one dares to condemn him to his face or punish him for his wickedness.

32. Yet. The word translated “brought” means “to conduct,” “to bear along,” as in a procession. The idea seems to be that the wicked man dies in full honor and is borne in procession to his grave.

33. Shall be sweet. A figure of speech not to be construed as teaching consciousness in death (see on Ps. 146:4).

Innumerable. Ever since the murder of Cain the portals of the tomb have opened and closed in endless rhythm. There have been only two exceptions, Enoch and Elijah. The Grim Reaper will continue to take his toll until at last “death is swallowed up in victory” (1 Cor. 15:54).

34. In vain. Your philosophy is wrong, Job says to his friends. Your idea of divine retribution in this life is not borne out by the facts of human experience. There is no comfort in what you say because you do not speak the truth. This chapter may be called Job’s triumph over his opponents. He is not irritable as at first. His statements are less personal and more profound. This speech is marked by earnestness, confidence, and reverence.