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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?
54. He ‘holds his good things in his hand,’ who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, ‘their good things were in their hand,’ 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 aims at outward things, that they do not themselves so much hold the things possessed, but are holden 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,’ saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory sorrows for eternal woes? Let the holy man, then, regarding these aims of the wicked, turn from them and say, Let their counsel be far from me. Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising.
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SUMMARY
Job 21:16 encapsulates Job's profound and challenging perspective on the apparent prosperity of the wicked, a central point of contention in his dialogues with his three friends. While acknowledging their seeming good fortune, Job immediately qualifies its ephemeral nature and, more importantly, emphatically distances himself from their worldview and methods. This verse powerfully underscores Job's unwavering commitment to righteousness and divine principles, even amidst his profound and inexplicable suffering, directly refuting the simplistic theological framework proposed by his companions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:16 employs several potent literary devices to convey its message with force and clarity. The verse opens with the interjection, "Lo," which functions as an Exclamation or Interjection, immediately seizing the listener's attention and signaling a significant, perhaps surprising, observation. This sets a tone of direct challenge to his friends' assumptions. The verse then presents a strong Contrast between the apparent "good" of the wicked and Job's personal rejection of their "counsel." This contrast highlights the central tension of the book: the discrepancy between observed reality (the wicked often prosper) and conventional theology (the wicked invariably suffer). Furthermore, Job's statement, "their good is not in their hand," contains a subtle Irony. While the wicked appear to possess much and exert control, Job asserts that their grip on this "good" is illusory and ultimately insecure, undermining the very basis of their seeming success. Finally, Job's declaration, "the counsel of the wicked is far from me," is a powerful Assertion of his moral integrity and spiritual autonomy, reinforcing his character as blameless and upright despite his dire circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:16 serves as a critical theological pivot, challenging simplistic notions of divine justice and affirming the enduring value of integrity. It forces a deeper contemplation of what constitutes true "good" and where ultimate control over human destiny truly resides. Job's observation that the wicked's prosperity is "not in their hand" subtly reasserts God's ultimate sovereignty over all circumstances, even the fortunes of those who disregard Him. His personal rejection of "the counsel of the wicked" underscores the profound importance of choosing righteousness and maintaining spiritual purity, regardless of external circumstances or the apparent success of ungodliness. This verse encourages believers to look beyond superficial appearances and trust in a justice that transcends immediate retribution, finding solace in faithfulness rather than fleeting worldly gain.
REFLECTION AND APPLICATION
Job 21:16 offers profound encouragement and a vital challenge for believers navigating a world where injustice often seems to prevail and the wicked appear to flourish. It compels us to look beyond the superficial allure of worldly success, especially when it is gained through unrighteous means or without regard for God. Job reminds us that such "good" is often fleeting, ultimately outside human control, and devoid of true spiritual substance. More importantly, this verse calls us to an unwavering commitment to spiritual and moral integrity, even when our own circumstances are difficult and it seems the unrighteous are thriving. Our allegiance must be to God's ways, not the "counsel of the wicked," regardless of our personal trials or the apparent disparities we observe. It teaches us to define success not by worldly metrics of wealth or ease, but by faithfulness to God, trusting in His ultimate justice and sovereignty, a truth Job himself comes to acknowledge more fully later in the book (e.g., Job 42:2). This verse is a call to steadfastness, reminding us that our true treasure is not in what we possess, but in who we are in Christ and whose counsel we follow.
Questions for Reflection
FAQ
Why does Job focus so much on the prosperity of the wicked in this chapter?
Answer: Job focuses on the prosperity of the wicked in Job 21 primarily to refute the simplistic theology of his friends. His friends, Eliphaz, Bildad, and Zophar, consistently argue that suffering is a direct consequence of sin and prosperity is a sign of divine favor. Job's own experience, as a righteous man suffering intensely, directly contradicts this. By pointing to the observable reality that the wicked often live long, prosper, and die peacefully, Job challenges their rigid framework and highlights the complexity of divine justice, demonstrating that God's ways are not always immediately discernible or predictable according to human logic. He is arguing against a black-and-white view of retribution, asserting that God's justice is far more nuanced than they perceive.
How does Job's statement "the counsel of the wicked is far from me" relate to his personal suffering?
Answer: Job's declaration, "the counsel of the wicked is far from me," is a powerful affirmation of his integrity and a rejection of any temptation to compromise his faith or adopt ungodly ways, even in the face of immense suffering. His friends implicitly suggest he must have sinned to deserve his plight, and that he should repent to regain prosperity. By stating that the wicked's counsel is far from him, Job asserts that his suffering has not driven him to abandon God's ways or to embrace the self-serving, godless philosophy of those who seem to thrive without consequence. It underscores his steadfast commitment to righteousness, demonstrating that his suffering has not corrupted his moral compass or led him to question God's ultimate goodness, even if His immediate actions are inscrutable (see Job 13:15). This declaration highlights his enduring faith even when God's ways are beyond his understanding.
CHRIST-CENTERED FULFILLMENT
Job 21:16, with its profound observation of the wicked's precarious prosperity and Job's steadfast rejection of their counsel, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Job grappled with the apparent injustice of the world, Christ perfectly embodied righteousness in a world that rejected Him, suffering unjustly even unto death on a cross (see Isaiah 53:3-5). Unlike the "good" of the wicked that is "not in their hand," Christ's ultimate victory and the "good" He offers are eternally secure and divinely ordained (see Philippians 2:9-11). He did not seek worldly prosperity or adopt the "counsel of the wicked," but rather perfectly submitted to the Father's will, even when it led to the cross (see Matthew 26:39). In Christ, we see the true nature of integrity and faithfulness to God, not as a means to earthly gain, but as the very essence of life (see John 14:6). His suffering, unlike Job's, was redemptive, taking away the sin of the world, and His ultimate exaltation proves that true "good" and lasting authority belong to those who walk in perfect obedience to God, not those who grasp for fleeting worldly power. Believers are called to follow Christ's example, rejecting the world's counsel and embracing His righteousness, knowing that our true inheritance is secured in Him (see 1 Peter 2:21-24).