TRV
See on the biblical-era map
Study This Verse
Commentary on Job 21 verses 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, Sa1 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."
Certainly God does not cease from benefiting the wicked, in order to show that he has no hate against them, so that they may not say, “Since God hates us, he will never open the door of repentance to us.” And while he severely and sternly acts with the righteous, he nevertheless offers his love to the unrighteous. The rewards to be granted in time for [righteous] virtues are the future signs of the good works they do.
Since you believe to be wise and to know the reason why I suffer these afflictions, now answer my question. Why does it happen that very often many impious persons reach an old age in their wealth?… Their fields produce large crops, and they are delighted by their children and enjoy a constant abundance. They fear no one and receive no blow sent them by God. Their plowing cow does not give birth to an immature fetus, that is, it does not generate an imperfect or dead fetus, and their wives have no miscarriages. And they remain in prosperity like a flock, that is, free from care.
It is the usage of common talk to call ‘ox [bos]’ masculine, and ‘cow’ feminine, but literary phraseology designates ‘ox’ of the common gender. Hence it is now said, Their ox conceiveth, and faileth not; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is that the flocks being free from barrenness conceive, next that the conception come to the birth, and the third that the thing which is produced be by nourishment reared to a growth. And so in order to show that the wicked had them all together, blessed Job declares that ‘their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring.’ But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household [familiae] made to succeed immediately.
Continue studying Job 21:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 21:10 is a pivotal verse in Job's third and most direct challenge to his friends' rigid theology of immediate retributive justice. Here, Job presents an undeniable empirical observation: the wicked often experience consistent and unhindered prosperity, particularly in their agricultural and familial endeavors. This statement directly refutes the simplistic notion that suffering is always a direct consequence of sin and prosperity a guaranteed sign of righteousness, forcing a deeper consideration of God's complex dealings with humanity and the often-delayed nature of divine justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job's argument in this verse is strengthened through the astute use of several literary devices. The primary device is Observation/Empirical Evidence, where Job directly appeals to the visible, undeniable realities of life to counter the theoretical, dogmatic assertions of his friends. He is not presenting a theological treatise but a factual challenge based on what anyone can see in the world around them. There is also a strong element of Contrast, as Job implicitly pits the expected suffering and lack of prosperity for the wicked (according to his friends' theology) against their actual, observable flourishing. This creates a tension that highlights the inadequacy of their narrow worldview. Furthermore, the verse employs vivid Imagery drawn from the agricultural world—thriving bulls and cows successfully reproducing—which serves as a potent symbol of complete material blessing and economic stability. This concrete imagery makes Job's point relatable and impactful. Finally, the structure of the verse itself exhibits a form of Parallelism, with the two clauses ("Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf") echoing and reinforcing the same core idea of unhindered fertility and prosperity, adding emphasis and rhetorical force to Job's argument.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:10 confronts one of the most enduring and perplexing questions in theology: the problem of evil, specifically, why the wicked often prosper while the righteous suffer. This verse directly challenges the simplistic notion of immediate, visible divine retribution, forcing us to grapple with the mystery of God's timing and methods of justice. It reveals that God's ways are far more complex and multifaceted than human logic can fully grasp, and that earthly prosperity is not a definitive indicator of divine favor or spiritual standing. This tension between observable reality and theological expectation encourages a deeper trust in God's ultimate sovereignty and perfect justice, which extends beyond temporal rewards or punishments, culminating in an eschatological resolution.
REFLECTION AND APPLICATION
Job 21:10 serves as a profound reminder that our understanding of divine justice must extend beyond immediate earthly outcomes. It challenges us to resist the temptation to adopt a simplistic "deeds-consequences" theology, which can lead to judgmental attitudes towards those who suffer and a false sense of security for those who prosper. This verse calls us to cultivate a faith that is not contingent on observable circumstances or material blessings, but is rooted in the unchanging character of God—His goodness, justice, and sovereignty—even when His ways seem mysterious or contrary to our expectations. It encourages patience, humility, and a long-term perspective, recognizing that God's ultimate plan of justice and redemption will be fully realized in His perfect timing, not necessarily in our immediate experience. Our faith should be in God Himself, not in the prosperity He may or may not grant in this life, for true spiritual wealth transcends earthly possessions.
Questions for Reflection
FAQ
Does Job 21:10 imply that God approves of the wicked or their actions?
Answer: No, Job 21:10 does not imply God's approval of the wicked or their actions. Instead, it is Job's empirical observation of a common reality in the world: that God, in His sovereign patience and common grace, allows both the righteous and the unrighteous to experience certain earthly blessings, such as fertility and prosperity. This verse highlights God's forbearance, demonstrating that His justice is not always immediate or visibly manifest in this life. It underscores that while God does not approve of wickedness, He often delays judgment, allowing time for repentance or reserving ultimate judgment for a future day. This concept is echoed in the New Testament, where Jesus speaks of God causing His "sun to rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).
How does this verse relate to the broader message of the Book of Job?
Answer: Job 21:10 is central to the broader message of the Book of Job because it directly refutes the core theological premise of Job's friends: that suffering is always a direct punishment for sin and prosperity is always a reward for righteousness. By pointing to the undeniable prosperity of the wicked, Job demonstrates the inadequacy of their rigid, simplistic theology of retribution. This verse underscores the mystery of God's ways, challenging human attempts to fully comprehend divine justice based solely on observable earthly circumstances. It pushes the reader beyond a transactional understanding of faith towards a deeper trust in God's character and sovereignty, even when His actions are inexplicable to human reason. The book ultimately reveals that God's wisdom and justice transcend human understanding, calling for faith that endures beyond immediate answers or visible rewards.
CHRIST-CENTERED FULFILLMENT
While Job 21:10 highlights the perplexing reality of the wicked's earthly prosperity, the New Testament, through the lens of Christ, offers the ultimate resolution to this theological dilemma. Jesus Himself did not promise His followers earthly riches or freedom from suffering; rather, He spoke of tribulation in this world (John 16:33) and blessed those who are persecuted for righteousness' sake (Matthew 5:10-12). The true fulfillment of blessing is found not in temporal prosperity, which the wicked may enjoy, but in spiritual riches and eternal life in Christ. The apparent injustice of the wicked's flourishing is ultimately rectified in the person and work of Jesus, who embodied perfect righteousness and suffered unjustly, yet was vindicated by God through His resurrection. His resurrection guarantees that ultimate justice will prevail, and His return will usher in a final judgment where all accounts are settled at the Great White Throne (Revelation 20:11-15). Thus, the Christian hope is not in the absence of suffering or the presence of earthly prosperity, but in the certain promise of Christ's victory over sin and death, and the eternal glory that far outweighs any present suffering (Romans 8:18; 2 Corinthians 4:17-18).