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Commentary on Job 21 verses 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."
For when good people speak, there are two points that they regard in their discourse (viz., that they should be of use to themselves and their hearers, or to themselves alone), if they are unable to be of use to their hearers. For when the good things they deliver are heard with good purpose, they benefit both themselves and their hearers. But even when they are turned to ridicule by the hearer, doubtless they were of use to themselves, by no longer consenting to the sin of silence. And so let blessed Job, that he might serve both himself and his hearers, speak the words, “Hear, I pray you, my speech, and practice repentance.” In order that he may discharge himself of the obligation that he owes, even if he is unable to avail his hearers, he adds, “Suffer me that I speak; and after my words, if it shall seem so, laugh.” I observe that whereas he added, “and practice repentance,” he first premised, “Hear,” but when he added the words “and after my words, if it shall seem so, laugh,” he premised, “Permit me to speak”; for “hearing” is of one who acts of free will, but “bearing” of one who acts against his own inclination. And so if his friends desire to be taught, let them “hear,” but if they are ready to mock, let them “suffer” the things that are said seeing that to a proud mind instruction in humility is a grievous and onerous weight.
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SUMMARY
Job 21:1 serves as a pivotal introductory verse, marking the commencement of Job's fifth and most profound discourse in the book. Following Zophar's relentless and accusatory second speech in Job 20, this concise statement signals Job's determined and unwavering response, setting the stage for a radical challenge to the conventional wisdom of his friends regarding divine justice and the nature of human suffering. It is a declaration of Job's intent to articulate a counter-argument rooted in observed reality, pushing back against simplistic theological frameworks.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:1 primarily functions as a Transitional Phrase and a Formulaic Introduction. It marks the shift from Zophar's speech to Job's, clearly delineating the turns in the dialogue and signaling a new speaker. The use of the adversative conjunction "But" (implied by the Hebrew wĕ) creates an immediate sense of Antithesis, setting Job's forthcoming argument in direct opposition to the simplistic retribution theology espoused by his friends. This initial word primes the reader for a counter-argument that will challenge prevailing assumptions. The phrase "answered and said" is a classic Formulaic Introduction in biblical narrative, signaling the commencement of a significant speech. This formula, while common, here emphasizes Job's deliberate and prepared response, indicating that his words are not an impulsive outburst but a considered theological and experiential rebuttal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:1, though brief, is the gateway to Job's most direct and poignant theological challenge to his friends' rigid understanding of God's justice. It introduces his argument that the world's reality often contradicts the neat categories of retribution theology, where righteousness always leads to prosperity and wickedness to suffering. Job's willingness to articulate this uncomfortable truth forces a deeper engagement with the complexities of divine sovereignty, human suffering, and the apparent inequities in the world. This verse sets the stage for a profound exploration of faith that grapples with unanswered questions, pushing believers beyond simplistic answers towards a more nuanced and often mysterious understanding of God's ways. It affirms the validity of honest questioning in the face of suffering, a questioning that ultimately prepares Job for a direct encounter with God Himself.
REFLECTION AND APPLICATION
Job 21:1, a seemingly simple verse, carries profound implications for our own faith journeys. It introduces Job's courageous decision to speak his truth, even when it directly challenges the deeply ingrained beliefs of his community and the well-meaning but misguided counsel of his friends. In a world that often seeks easy answers to complex problems, especially concerning suffering, Job's refusal to conform to a simplistic theology is a powerful example. This verse invites us to consider whether we, too, are willing to grapple with uncomfortable truths, to ask difficult questions of God and of our theological frameworks, and to resist the temptation to offer trite explanations for profound pain. It encourages us to cultivate empathy for those who suffer without clear explanation and to maintain our integrity even when our experience contradicts conventional wisdom. Job's persistence in seeking a deeper understanding, even in the face of overwhelming adversity, reminds us that honest wrestling with faith can lead to genuine spiritual growth and a more authentic relationship with God.
Questions for Reflection
FAQ
What is the significance of the "But" in Job 21:1?
Answer: The "But" in Job 21:1 is highly significant because it signals a direct and emphatic counter-argument. In the Hebrew, the conjunction is often a simple "and" (וְ, wĕ), but its contextual use here carries a strong adversative force, meaning "however" or "on the contrary." It immediately establishes Job's speech as a rebuttal to Zophar's preceding accusations in Job 20, which had reiterated the conventional belief that suffering is always a direct result of sin. This "But" indicates that Job is not merely continuing the conversation but is challenging the very foundation of his friends' theological framework, setting the stage for his most profound and controversial arguments about the prosperity of the wicked.
How does Job 21:1 set the stage for the rest of Job's speech?
Answer: Job 21:1 acts as a powerful preamble to Job's fifth and final major discourse, which spans the entirety of Job 21. By stating "But Job answered and said," the verse immediately positions Job as a determined respondent who is about to articulate a profound and unsettling truth. It sets the stage for Job to directly confront the friends' simplistic retribution theology by presenting empirical evidence from his own observations of the world: that the wicked often prosper and live long, peaceful lives, while the righteous can suffer immensely. This challenges the friends' core argument and forces a deeper, more uncomfortable consideration of divine justice, ultimately preparing the ground for God's own intervention later in the book, beginning in Job 38.
Why is Job's response important in the overall book of Job?
Answer: Job's response introduced in Job 21:1 is crucial because it represents his most direct and sustained challenge to the conventional wisdom of his time, as articulated by his friends. Throughout the book, Job has wrestled with his suffering and maintained his innocence, but here he moves beyond lament to a direct theological argument. His willingness to question God's apparent ways and the prevailing understanding of justice is pivotal. It demonstrates his unwavering integrity and his commitment to truth, even when that truth is painful and contradicts widely accepted beliefs. This persistent questioning, rather than being condemned, ultimately paves the way for God's direct revelation to Job in Job 38, showing that honest wrestling with faith can lead to a deeper, more authentic encounter with the divine.
CHRIST-CENTERED FULFILLMENT
Job 21:1, introducing Job's defiant "But," resonates deeply with the Christ-centered narrative, for in Jesus, we find the ultimate answer to Job's profound questions about suffering and justice. Job, an innocent sufferer, stands as a type of Christ, who, though "without sin" (Hebrews 4:15), endured the most profound suffering and injustice, even to the point of crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). While Job challenges the simplistic retribution theology, Jesus utterly redefines it. He did not suffer for His own sin but "for our transgressions" (Isaiah 53:5), becoming the ultimate innocent one who took on the consequences of the wicked. In Christ, the apparent injustice of the righteous suffering is transformed into the very means of salvation and ultimate justice. His resurrection is the divine "answer" to the problem of suffering and death, vindicating the innocent sufferer and promising a future where "God will wipe away every tear from their eyes" (Revelation 21:4). Thus, Job's determined "But" foreshadows the divine "But" of the gospel—"But God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8), providing the ultimate vindication and resolution to the perplexing questions of suffering and divine justice that Job so courageously raised.