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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."
For it very often happens that people make it more their aim to serve their fellow creatures, whom they see with bodily sight, than to serve God, whom they do not see. For in all that they do, their eyes reach out only for what they can see. But they cannot stretch the eyes of the body to God. They become scornful of paying god homage. They grow weary. For, as has been said, they do not serve him whom they do not behold with bodily sight. If they would but seek God, the author of all things, in a spirit of humility, they would in themselves experience that something not seen is preferred to an object that is seen. For they themselves exist by virtue of an invisible soul and a visible body. But if that which is not seen is withdrawn from them, what is seen at once perishes. The eyes of the body indeed are open, but they cannot see or perceive anything, for the sense of sight is gone, because the indweller has quit, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows.…Rather, to us, the eternal world ought to be viewed in both thought and intent, yet in the way the world of time views it, one is “given” and the other “added” over and above in superabundance. And yet it very often happens that when people pray for temporal good things but do not look for eternal rewards, they seek the thing that is added and do not want that to which it should be added. They do not count it to be worthy of their prayer, if here they are poor in temporal things, and there live for everlasting wealth in blessedness. Having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labor of asking God for it. If they only sought first that which is above, they would fill their labor already with fruit. When the mind employed in prayers pants after the form and fashion of its Maker, burning with divine longings, it is united to that which is above and liberated from that below. It opens itself in the affection of its fervent passion that it may take in [that which is above], and, while taking in, kindles itself. Merely to love things above is already to mount on high, and while with longing desire, the soul is already participating in heavenly things. In a marvelous way it tastes the very thing it longs to get. It goes on, “But because their good things are not in their hand, may their counsel be far from me.” He “holds his good things in his hand” who in despising temporal things overcomes them under the dominion of the mind. For whoever loves them overly much subjects himself all the more to them than them to himself. For many of the righteous were rich in this world. Sustained by their substance and by their honor, they seemed to possess many things. Yet, because their mind was not possessed by the excessive enjoyment of these things that were theirs, “their good things were [seemingly possessed] in their own hands,” because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aiming toward outward things that they do not themselves hold the things possessed but are held with minds in bondage by the things they possess.
Therefore, because “their good things are not in their hand,” it is rightly added, “let their counsel be far from me.” For what is “the counsel of the wicked” except to seek earthly things and neglect eternal glory, to aim at temporal wellbeing at the cost of interior detriment and to exchange transitory sorrows for eternal woes?
52. For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? [Ps. 14, 1] For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow wearied. For, as has been said, they do not believe Him to be, Whom they do not behold with bodily sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves. In relation to whose words it is further added;
And what profit should we have, if we pray unto Him?
53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow, He is Himself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. [Matt. 6, 33] For in that He saith not, ‘shall be given,’ but shall be added unto you he plainly shows that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is ‘given’ and the other ‘added’ over and above in superabundance. And yet it very often happens, that when men pray for temporal good things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion [speciem] of its Maker, burning with divine longings, it is united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get.
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SUMMARY
Job 21:15 profoundly articulates the cynical and utilitarian worldview of the ungodly, a perspective Job employs rhetorically to challenge the simplistic retributive theology of his friends. This verse is not Job's personal conviction, but rather his vivid portrayal of those who, observing their own prosperity despite their disregard for divine commands, question the very premise of serving God and engaging in prayer. It starkly reveals a transactional approach to the divine-human relationship, where devotion is contingent upon perceived material gain, thereby dismissing God's inherent worthiness, sovereignty, and the intrinsic value of worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:15 powerfully employs Rhetorical Questions to convey the cynical and dismissive mindset of the wicked. These questions are not posed to elicit information but to make a forceful statement of defiance and challenge towards God's authority and relevance, underscoring their perceived self-sufficiency. The verse also utilizes Irony, as Job, a man of profound faith who has lost everything, is articulating the mindset of those who prosper despite their lack of faith. This highlights the perplexing nature of divine justice that Job is grappling with, creating a stark contrast between his suffering and their ease. Furthermore, there is an implicit Antithesis between the expected reverence and awe due to "the Almighty" and the dismissive, transactional attitude expressed by the wicked, underscoring the spiritual chasm between true worship and self-serving religiosity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:15 presents a stark challenge to the nature of true worship and the understanding of divine justice. It exposes the fallacy of a purely utilitarian faith, where God is viewed merely as a means to an end, rather than an end in Himself. This transactional approach fundamentally misunderstands God's character and the covenant relationship He desires with humanity, which is rooted in love, trust, and obedience, not material gain. The verse forces us to confront the uncomfortable reality that the wicked often appear to prosper, a theological dilemma explored throughout Scripture, prompting questions about God's immediate intervention and ultimate justice in a fallen world.
REFLECTION AND APPLICATION
Job 21:15 serves as a profound mirror, prompting us to critically examine the motives underlying our own service to God and our engagement in prayer. Are we approaching God with a "what's in it for me?" attitude, seeking only personal gain, or do we serve Him out of genuine love, reverence, and recognition of His intrinsic worthiness and sovereignty? True worship and faithful service are not contingent upon immediate material benefits or earthly comforts; they are responses to God's inherent glory, boundless grace, and unwavering faithfulness. This verse reminds us that God's ways are often beyond our full comprehension, as His powerful and humbling response to Job later reveals in Job 38:1 onwards. It challenges believers to cultivate a faith that trusts in God's character and purposes, even when circumstances are difficult, or when the apparent injustices of the world tempt us to question His relevance or beneficence. Our devotion should stem from who God is, not merely from what He can provide, fostering a relationship built on adoration rather than transaction.
Questions for Reflection
FAQ
Does Job 21:15 represent Job's personal belief, or is he quoting someone else?
Answer: Job 21:15 does not represent Job's personal conviction but rather a rhetorical device used by Job to articulate the cynical and impious attitude of the wicked. Throughout Job 21, Job is countering his friends' simplistic theology by observing that the wicked often prosper seemingly unpunished. He quotes this attitude to illustrate the perplexing reality that some people openly defy God and yet experience no immediate negative consequences, leading them to question God's relevance or the benefit of serving Him. Job himself, despite his profound suffering and questioning of God's justice, never abandons his belief in God's ultimate sovereignty and goodness, as evidenced by his famous declaration in Job 19:25, "For I know that my redeemer liveth."
CHRIST-CENTERED FULFILLMENT
Job 21:15, with its cynical demand for "profit" from the Almighty, finds its profound Christ-centered fulfillment in the person and work of Jesus, who utterly redefines the very nature of service, prayer, and divine reward. The utilitarian mindset expressed by the wicked is entirely subverted by Christ's radical call to discipleship, which begins not with the promise of material gain, but with self-denial and cross-bearing (Matthew 16:24). Jesus Himself, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9), demonstrating that true divine "profit" is found not in earthly accumulation but in sacrificial love, spiritual riches, and eternal life. He taught His disciples to pray not for selfish gain, but for God's will to be done and for the coming of His kingdom (Matthew 6:9-13). The ultimate "profit" in serving God is not a transactional reward but the immeasurable gift of eternal life and communion with God through Christ (John 3:16), a gift freely given, not earned by human effort. Furthermore, the apparent prosperity of the wicked, which so perplexed Job, is ultimately judged at Christ's return, when "every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord" (Philippians 2:10-11), revealing the true and eternal profit of serving the Almighty King.