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."
"And their children play before them, taking up the psaltery and harp." Our children take up the psaltery and the harp, praising and glorifying God. But "their [the heretics'] children," who are foolish in themselves, also "play taking up the psaltery and the harp." Every time they usurp the words of the Old Testament, they play and mock the oracles of the Law and the Prophets. By taking up the harmonies that were once the psaltery of the law and the prophetic harp, they play with them.
"And they remain as eternal sheep." What is the meaning of these words? They are those words that Christ spoke, "My sheep hear my voice, and I give them eternal life." The faithful are the eternal sheep; the heretics are imitators. They want to imitate the flock of Christ. They ordain their own bishops, presbyters, deacons, doctors, congregation and catechumens, and by imitating the eternal sheep they fulfill the prediction, "And they appear as eternal sheep." They clearly are not eternal sheep but "appear as eternal sheep."
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.
48. That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor.
Continue studying Job 21:11 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 21:11 offers a stark and poignant observation by Job, articulated within his third discourse, directly challenging the simplistic retribution theology espoused by his friends. This verse vividly portrays the unhindered flourishing and carefree existence of the wicked and their families, depicting their children thriving, secure, and celebrating without apparent consequence or divine intervention. It serves as a crucial counter-argument to the prevailing belief that immediate suffering invariably befalls those who transgress God's laws, thereby deepening the central theological dilemma of the Book of Job concerning divine justice, the problem of suffering, and the often perplexing ways of God in the world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:11 employs several powerful literary devices to convey its poignant message and underscore Job's argument. The most prominent is Simile, evident in the phrase "like a flock," which compares the numerous and freely moving children of the wicked to a thriving and unhindered flock of animals. This simile effectively communicates the idea of abundance, security, and unburdened existence. Imagery is richly used throughout the verse, painting a vivid picture of children being "sent forth" and "dancing," evoking a strong sense of carefree joy, prosperity, and generational continuity. This positive imagery stands in stark Contrast to Job's own tragic circumstances, where his children were killed, and his life is filled with profound suffering and loss. The verse also carries an implicit Irony, as the apparent peace and prosperity of the wicked's families contradict the expected divine judgment, highlighting the perplexing nature of God's justice from a human perspective and challenging the simplistic theological framework of Job's friends.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:11 serves as a critical theological anchor in the broader biblical discussion of divine justice and the problem of evil. It directly confronts the simplistic retribution theology that often dominates human thinking, which assumes a direct and immediate correlation between an individual's moral standing and their earthly circumstances. Job's observation that the wicked often prosper challenges believers to look beyond superficial appearances and to trust in God's ultimate, though often mysterious, timing and justice. This verse reminds us that God's ways are not always our ways, and His justice operates on a cosmic and eternal scale that transcends immediate earthly outcomes. It encourages a deeper faith that can endure the apparent injustices of the present, knowing that a final accounting will indeed come, where all wrongs will be made right and true righteousness will be vindicated.
REFLECTION AND APPLICATION
Job 21:11 is a timeless mirror reflecting one of humanity's most persistent spiritual struggles: how to reconcile the apparent prosperity of the wicked with the justice of a sovereign God. This verse challenges us to critically examine our own assumptions about how God operates in the world. Do we, like Job's friends, secretly believe that earthly blessings are always a direct sign of divine favor and suffering a sign of divine displeasure? This passage calls us to a more mature and nuanced faith, one that can endure the discomfort of unresolved questions and trust in God's perfect wisdom, even when His ways seem inscrutable. It encourages us not to be dismayed or envious when the unrighteous seem to flourish, but to remember that true, lasting prosperity and joy are found not in fleeting earthly circumstances, but in an enduring relationship with God and in the hope of His eternal kingdom, where all injustices will ultimately be rectified. Our focus should shift from immediate gratification and visible success to eternal values and the unseen realities of God's kingdom, cultivating patience and perseverance.
Questions for Reflection
FAQ
Does this verse mean God doesn't care about justice, or that the wicked will never be punished?
Answer: No, Job 21:11 does not suggest that God is indifferent to justice or that the wicked will escape ultimate judgment. Instead, it highlights that divine justice is not always immediate or apparent within the confines of this earthly life. Job's point is to challenge the simplistic, immediate retribution theology of his friends, who insisted that all suffering is a direct result of sin and all prosperity a direct result of righteousness. The verse acknowledges the perplexing reality that, in this fallen world, the wicked often do experience a measure of peace and prosperity, and their families may flourish. However, the broader narrative of the Book of Job, culminating in God's speeches in Job 38-41, affirms God's sovereignty and justice, even if His ways are beyond human comprehension. Other Scriptures, such as Psalm 73:17-20, clearly state that the prosperity of the wicked is temporary and that their ultimate end is destruction.
How does Job 21:11 relate to the biblical idea that God blesses the righteous?
Answer: Job 21:11 provides a crucial counterpoint to the general biblical principle that God blesses the righteous, a principle found throughout the Old Testament (e.g., Psalm 1:1-3). While it is true that God often blesses obedience, Job's experience and his observations in this verse demonstrate that this principle is not an absolute, inflexible rule for every individual in every circumstance. God's blessings are multifaceted and not solely confined to material prosperity or absence of suffering in this life. This verse forces us to consider that true blessing might encompass spiritual riches, character development, and eternal hope, rather than just earthly comfort. It reminds us that God's ultimate justice and blessing may be deferred to a future time, encompassing eternity, rather than being fully realized in the present.
CHRIST-CENTERED FULFILLMENT
Job 21:11, with its stark portrayal of the wicked's earthly prosperity, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The very dilemma Job grapples with—the apparent injustice of the righteous suffering while the wicked flourish—is ultimately resolved in the cross and resurrection. Jesus, the perfectly righteous one, experienced the ultimate suffering and injustice, being condemned and crucified while the truly wicked seemed to triumph. Yet, it was through this very suffering that God's perfect justice and love were most fully displayed, leading to the ultimate victory over sin and death, and securing an eternal hope far surpassing any earthly prosperity. Christ's teachings consistently reorient our understanding of true prosperity, shifting it from fleeting earthly accumulation to imperishable heavenly treasures (Matthew 6:19-21). He promised His followers tribulation in this world but also His overcoming peace, declaring, "In the world you will have tribulation. But take heart; I have overcome the world!" The temporary flourishing of the wicked, as depicted in Job 21:11, stands in stark contrast to the eternal, incorruptible inheritance secured for believers through Christ's sacrifice and resurrection (1 Peter 1:3-5). The ultimate justice that Job longed for is guaranteed by Christ's return, when every wrong will be made right, and those who suffer for righteousness' sake will receive their eternal reward, dwelling in a new heaven and new earth where God Himself will "wipe away every tear from their eyes, and death shall be no more". Thus, the perplexing reality of Job 21:11 ultimately points to the cross as the answer to suffering, and the resurrection as the guarantee of ultimate justice and eternal joy for all who are in Christ.