Job 21
Jamieson-Fausset-Brown Bible Commentary
But Job answered and said,
CHAPTER 21

SECOND SERIES.

Job 21:1-34. Job's Answer.

Hear diligently my speech, and let this be your consolations.
2. consolations—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).
Suffer me that I may speak; and after that I have spoken, mock on.
3. literally, "Begin your mockings" (Job 17:2).
As for me, is my complaint to man? and if it were so, why should not my spirit be troubled?
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."

if it were—rather, "since this is the case."

Mark me, and be astonished, and lay your hand upon your mouth.
5. lay … hand upon … mouth—(Pr 30:32; Jud 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).
Even when I remember I am afraid, and trembling taketh hold on my flesh.
6. remember—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].
Wherefore do the wicked live, become old, yea, are mighty in power?
7. The answer is Ro 2:4; 1Ti 1:16; Ps 73:18; Ec 8:11-13; Lu 2:35-end; Pr 16:4; Ro 9:22.

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

Their seed is established in their sight with them, and their offspring before their eyes.
8. In opposition to Job 18:19; 5:4.
Their houses are safe from fear, neither is the rod of God upon them.
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; 20:26-28), and conversely, the good (Job 5:23, 24).
Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.
10. Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [Umbreit].
They send forth their little ones like a flock, and their children dance.
11. send forth—namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.

little ones—like lambkins.

children—somewhat older than the former.

dance—not formal dances; but skip, like lambs, in joyous and healthful play.

They take the timbrel and harp, and rejoice at the sound of the organ.
12. take—rather, "lift up the voice" (sing) to the note of [Umbreit].

timbrel—rather, "tambourine."

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

They spend their days in wealth, and in a moment go down to the grave.
13. wealth—Old English Version for "prosperity."

in a moment—not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Ps 73:4).

Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.
14. Therefore—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, Mt 8:34). How differently the godly (Isa 2:3).

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

What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?
15. (Compare Jer 2:20; Pr 30:9, Margin, Ex 5:2).

what profit—(Job 35:3; Mal 3:14; Ps 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."

Lo, their good is not in their hand: the counsel of the wicked is far from me.
16. not in their hand—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.

is—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.

How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger.
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 Mt 25:8).

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

sorrows—Umbreit translates "snares," literally, "cords," which lightning in its twining motion resembles (Ps 11:6).

They are as stubble before the wind, and as chaff that the storm carrieth away.
18. Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).
God layeth up his iniquity for his children: he rewardeth him, and he shall know it.
19. Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (Ho 9:7).
His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.
20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.

drink—(Ps 11:6; Isa 51:17; La 4:21).

For what pleasure hath he in his house after him, when the number of his months is cut off in the midst?
21. The argument of the friends, in proof of Job 21:20, What pleasure can he have from his house (children) when he is dead—("after him," Ec 3:22).

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

cut off—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].

Shall any teach God knowledge? seeing he judgeth those that are high.
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; Ro 11:34).

those … high—the high ones, not only angels, but men (Isa 2:12-17).

One dieth in his full strength, being wholly at ease and quiet.
23. Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [Umbreit].
His breasts are full of milk, and his bones are moistened with marrow.
24. breasts—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.

moistened—comparing man's body to a well-watered field (Pr 3:8; Isa 58:11).

And another dieth in the bitterness of his soul, and never eateth with pleasure.
They shall lie down alike in the dust, and the worms shall cover them.
26. (Ec 9:2).
Behold, I know your thoughts, and the devices which ye wrongfully imagine against me.
27. Their wrongful thoughts against Job are stated by him in Job 21:28. They do not honestly name Job, but insinuate his guilt.
For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?
28. ye say—referring to Zophar (Job 20:7).

the house—referring to the fall of the house of Job's oldest son (Job 1:19) and the destruction of his family.

prince—The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (Isa 13:2), the same Hebrew, "nobles"—oppressors.

dwelling-places—rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.

Have ye not asked them that go by the way? and do ye not know their tokens,
29. Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (La 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4).

tokens—rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (Isa 7:11).

That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.
30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (Lu 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways.

brought forth—not "carried away safe" or "escape" (referring to this life), as Umbreit has it.

wrath—literally, "wraths," that is, multiplied and fierce wrath.

Who shall declare his way to his face? and who shall repay him what he hath done?
31. That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (Job 21:30), be "repaid" hereafter.
Yet shall he be brought to the grave, and shall remain in the tomb.
32. Yet—rather, "and."

brought—with solemn pomp (Ps 45:15).

grave—literally, "graves"; that is, the place where the graves are.

remain in—rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad (Job 18:17).

The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.
33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."

draw—follow. He shall share the common lot of mortals; no worse off than they (Heb 9:27). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."

How then comfort ye me in vain, seeing in your answers there remaineth falsehood?
34. falsehood—literally, "transgression." Your boasted "consolations" (Job 15:11) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me.
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown [1882]

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