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Commentary on Job 21 verses 17–26
Job had largely described the prosperity of wicked people; now, in these verses,
I. He opposes this to what his friends had maintained concerning their certain ruin in this life. "Tell me how often do you see the candle of the wicked put out? Do you not as often see it burnt down to the socket, until it goes out of itself? Job 21:17. How often do you see their destruction come upon them, or God distributing sorrows in his anger among them? Do you not as often see their mirth and prosperity continuing to the last?" Perhaps there are as many instances of notorious sinners ending their days in pomp as ending them in misery, which observation is sufficient to invalidate their arguments against Job and to show that no certain judgment can be made of men's character by their outward condition.
II. He reconciles this to the holiness and justice of God. Though wicked people prosper thus all their days, yet we are not therefore to think that God will let their wickedness always go unpunished. No, 1. Even while they prosper thus they are as stubble and chaff before the stormy wind, Job 21:18. They are light and worthless, and of no account either with God or with wise and good men. They are fitted to destruction, and continually lie exposed to it, and in the height of their pomp and power there is but a step between them and ruin. 2. Though they spend all their days in wealth God is laying up their iniquity for their children (Job 21:19), and he will visit it upon their posterity when they are gone. The oppressor lays up his goods for his children, to make them gentlemen, but God lays up his iniquity for them, to make them beggars. He keeps an exact account of the fathers' sins, seals them up among his treasures (Deu 32:34), and will justly punish the children, while the riches, to which the curse cleaves, are found as assets in their hands. 3. Though they prosper in this world, yet they shall be reckoned with in another world. God rewards him according to his deeds at last (Job 21:19), though the sentence passed against his evil works be not executed speedily. Perhaps he may not now be made to fear the wrath to come, but he may flatter himself with hopes that he shall have peace though he go on; but he shall be made to feel it in the day of the revelation of the righteous judgment of God. He shall know it (Job 21:20): His eyes shall see his destruction which he would not be persuaded to believe. They will not see, but they shall see, Isa 26:11. The eyes that have been wilfully shut against the grace of God shall be opened to see his destruction. He shall drink of the wrath of the Almighty; that shall be the portion of his cup. Compare Psa 11:6 with Rev 14:10. The misery of damned sinners is here set forth in a few words, but very terrible ones. They lie under the wrath of an Almighty God, who, in their destruction, both shows his wrath and makes known his power; and, if this will be his condition in the other world, what good will his prosperity in this world do him? What pleasure has he in his house after him? Job 21:21. Our Saviour has let us know how little pleasure the rich man in hell had in his house after him, when the remembrance of the good things he had received in his life-time would not cool his tongue, but added much to his misery, as did also the sorrow he was in lest his five brethren, whom he left in his house after him, should follow him to that place of torment, Luk 16:25-28. So little will the gain of the world profit him that has lost his soul.
III. He resolves this difference which Providence makes between one wicked man and another into the wisdom and sovereignty of God (Job 21:22): Shall any pretend to teach God knowledge? Dare we arraign God's proceedings or blame his conduct? Shall we take upon us to tell God how he should govern the world, what sinner he should spare and whom he should punish? He has both authority and ability to judge those that are high. Angels in heaven, princes and magistrates on earth, are accountable to God, and must receive their doom from him. He manages them, and makes what use he pleases of them. Shall he then be accountable to us, or receive advice from us? He is the Judge of all the earth, and therefore no doubt he will do right (Gen 18:25, Rom 3:6), and those proceedings of his providence which seem to contradict one another he can make, not only mutually to agree, but jointly to serve his own purposes. The little difference there is between one wicked man's dying so in pain and misery, when both will at last meet in hell, he illustrates by the little difference there is between one man's dying suddenly and another's dying slowly, when they will both meet shortly in the grave. So vast is the disproportion between time and eternity that, if hell be the lot of every sinner at last, it makes little difference if one goes singing thither and another sighing. See,
1.How various the circumstances of people's dying are. There is one way into the world, we say, but many out; yet, as some are born by quick and easy labour, others by that which is hard and lingering, so dying is to some much more terrible than to others; and, since the death of the body is the birth of the soul into another world, death-bed agonies may not unfitly be compared to child-bed throes. Observe the difference. (1.) One dies suddenly, in his full strength, not weakened by age or sickness (Job 21:23), being wholly at ease and quiet, under no apprehension at all of the approach of death, nor in any fear of it; but, on the contrary, because his breasts are full of milk and his bones moistened with marrow (Job 21:24), that is, he is healthful and vigorous, and of a good constitution (like a milch cow that is fat and in good liking), he counts upon nothing but to live many years in mirth and pleasure. Thus fair does he bid for life, and yet he is cut off in a moment by the stroke of death. Note, It is a common thing for persons to be taken away by death when they are in their full strength, in the highest degree of health, when they least expect death, and think themselves best armed against it, and are ready not only to set death at a distance, but to set it at defiance. Let us therefore never be secure; for we have known many well and dead in the same week, the same day, the same hour, nay, perhaps, the same minute. Let us therefore be always ready. (2.) Another dies slowly, and with a great deal of previous pain and misery (Job 21:25), in the betterness of his soul, such as poor Job was himself now in, and never eats with pleasure, has no appetite to his food nor any relish of it, through sickness, or age, or sorrow of mind. What great reason have those to be thankful that are in health and always eat with pleasure! And what little reason have those to complain who sometimes do not eat thus, when they hear of many that never do!
2.How undiscernible this difference is in the grave. As rich and poor, so healthful and unhealthful, meet there (Job 21:26): They shall lie down alike in the dust, and the worms shall cover them, and feed sweetly on them. Thus, if one wicked man die in a palace and another in a dungeon, they will meet in the congregation of the dead and damned, and the worm that dies not, and the fire that is not quenched, will be the same to them, which makes those differences inconsiderable and not worth perplexing ourselves about.
55. It often happens that the wicked man reckons the life of his children as a ‘candle,’ but when the son, that is loved overmuch, is taken away, what seemed the ‘light’ of the wicked is ‘put out.’ Often the wicked man reckons the credit of present honour his ‘candle,’ but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the ‘candle of the wicked is put out,’ at once there ‘cometh a flood upon them, and God divideth sorrows in His fury.’ ‘A flood cometh’ upon the wicked when they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He that reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, ‘divideth sorrows in His fury’ upon the head of the ungodly. For neither does present punishment, which does not turn the mind of the wicked man from his bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon the wicked He shall rain snares, fire, and brimstone, and blasts of storms; this shall be a portion of their cup. [Ps. 11, 6] In mentioning ‘snares, fire, and brimstone, and blasts of storms,’ he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but ‘a portion of his cup,’ seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance.
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SUMMARY
Job 21:17 presents a profound rhetorical challenge from Job to the simplistic retribution theology espoused by his friends. Through a series of poignant questions, Job observes the empirical reality that, contrary to their assertions, the wicked often do not suffer immediate judgment; their "candle" (symbolizing life and prosperity) is not frequently extinguished, nor does destruction swiftly befall them. This verse underscores the perplexing nature of divine justice and timing, highlighting that while God ultimately distributes sorrows in His anger, the manifestation of this justice does not always align with human expectations of immediate, visible retribution, thereby emphasizing the mysterious and sovereign ways of God in the world.
CONTEXT
Literary Context: Job 21:17 is situated within Job's third and final response to his friends (chapters 21-27), specifically serving as a direct and forceful rebuttal to Zophar's previous speech in chapter 20. Zophar had vehemently asserted the swift and certain destruction of the wicked, clinging to a rigid, conventional understanding of divine justice. Job's discourse in chapter 21 is a sustained, impassioned argument against this simplistic dogma that suffering is always a direct consequence of sin, and prosperity always a sign of righteousness. He systematically dismantles their worldview by presenting empirical evidence from the real world, where the wicked often flourish, live long lives, and die peacefully, while the righteous may suffer unjustly. This verse, with its rhetorical questions, serves as a powerful counter-assertion, directly challenging the friends' core premise by pointing out the observable reality that the "candle" (life/prosperity) of the wicked is not often put out, nor does destruction frequently come upon them in an immediate, visible manner. It sets the stage for Job's continued lament about the apparent injustice he perceives and deepens the theological tension of the book.
Historical & Cultural Context: In the ancient Near East, a prevalent theological framework was the "doctrine of two ways" or "deeds-consequence schema." This worldview posited that righteousness led to blessing and prosperity, while wickedness inevitably led to suffering and destruction, often within one's lifetime or generation. This concept is deeply embedded in much of the Old Testament wisdom literature, particularly in Proverbs, and formed the theological bedrock of Job's friends' arguments. The "candle" or "lamp" (Hebrew: נֵר, ner) was a ubiquitous household item, providing essential light and warmth, and thus became a potent metaphor for life, vitality, well-being, prosperity, and the continuation of a family line. To have one's lamp extinguished meant the end of life, prosperity, or lineage, signifying utter ruin. Job's challenge in this verse, therefore, directly confronts a deeply ingrained cultural and theological assumption, forcing a re-evaluation of how divine justice operates in the temporal realm and highlighting the uncomfortable reality that life often defies neat theological categories.
Key Themes: This verse powerfully contributes to several overarching themes in the Book of Job. Primarily, it directly challenges the simplistic notion of Divine Retribution, arguing against the idea that God's justice is always immediate and visibly manifest in the prosperity of the righteous and the suffering of the wicked. Job's rhetorical questions underscore the perplexing reality of the Prosperity of the Wicked, a theological tension that causes distress not only for Job but for other biblical authors, as vividly expressed in the lament of Psalm 73. This observation forces a deeper exploration of God's Sovereignty and inscrutable ways, acknowledging that His timing and methods of dispensing justice are often beyond human comprehension or prediction. The verse also highlights the Limits of Human Wisdom and the inadequacy of rigid theological frameworks to explain the complexities of life and suffering, a central message woven throughout the entire book of Job and its profound exploration of faith amidst adversity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:17 is rich in Rhetorical Question and Symbolism. The repeated "How oft...?" is a classic rhetorical device, not seeking an answer but rather making a forceful assertion by implying the opposite of the question. Job masterfully uses this to powerfully refute his friends' claims, suggesting that the wicked's "candle" is not often put out, nor does destruction frequently come upon them. This challenges the listener to confront an uncomfortable reality that contradicts their preconceived notions of immediate divine justice. Symbolism is profoundly evident in the use of "candle" (נֵר, ner), which represents life, vitality, prosperity, and the continuation of a family line. Its extinguishing symbolizes ruin, death, and the end of a legacy. By employing this potent symbol, Job effectively communicates the idea of a life cut short or brought to ruin, and then rhetorically denies that this is the common, immediate fate of the wicked. The verse also employs Juxtaposition, placing the friends' rigid, formulaic theology (implied by Job's questions) against the observable, often perplexing, reality of the world, highlighting the tension between ideal justice and lived experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:17 grapples with one of the most enduring theological dilemmas: the problem of evil and the apparent prosperity of the wicked. Job's observation challenges a simplistic understanding of divine justice, forcing a recognition that God's ways are often inscrutable and His timing not aligned with human expectations. While the Old Testament frequently affirms that God is just and will ultimately punish the wicked, this verse highlights the temporal disconnect, prompting a deeper trust in God's ultimate sovereignty and a future, comprehensive judgment rather than an immediate, visible one. It underscores that God's anger and distribution of sorrow are real, but their manifestation is entirely within His mysterious prerogative, not bound by human formulas or predictable patterns. This tension compels believers to look beyond temporal outcomes for the full scope of God's righteous governance.
REFLECTION AND APPLICATION
Job 21:17 serves as a profound reminder that our human understanding of divine justice is often limited and incomplete. In a world that frequently seems to reward injustice and where evil appears to flourish unchecked, this verse calls us to resist the temptation to adopt simplistic theological frameworks that promise immediate retribution or reward based on our actions. It encourages us to cultivate patience and a deep, unwavering trust in God's ultimate sovereignty, even when circumstances contradict our expectations of how justice "should" operate. We are challenged to look beyond superficial appearances and not to equate temporal prosperity with divine favor, nor immediate suffering with divine wrath. Instead, we are called to rest in the assurance that God's judgment, though sometimes delayed from our perspective, is certain and perfectly righteous, unfolding according to His perfect timing and inscrutable wisdom. This perspective liberates us from the burden of trying to reconcile every apparent injustice with an immediate divine response, allowing us to focus on faithfulness, integrity, and worship regardless of our temporal circumstances or the perceived success of the unrighteous.
Questions for Reflection
FAQ
Does Job 21:17 deny God's justice?
Answer: No, Job 21:17 does not deny God's justice. Instead, it challenges a simplistic and immediate understanding of how God's justice is always manifested in the temporal realm. Job acknowledges that God "distributeth sorrows in his anger," affirming God's sovereignty and capacity for judgment. However, his rhetorical questions ("How oft is the candle of the wicked put out! and [how oft] cometh their destruction upon them!") highlight the empirical reality that the wicked often prosper and escape immediate, visible retribution in this life, contrary to the rigid theology of his friends. Job is wrestling with the timing and visibility of God's justice, not its existence or ultimate certainty. This struggle is a central theme in the Book of Job, and it prepares the reader for a more nuanced understanding of divine wisdom and the eschatological nature of ultimate judgment.
What does "the candle of the wicked" mean in this verse?
Answer: The "candle" (Hebrew: נֵר, ner) in Job 21:17 is a powerful metaphor for life, vitality, prosperity, well-being, and the continuation of one's family line. In ancient times, a lamp was essential for light, warmth, and security in a household, symbolizing a thriving existence and a secure future. To have one's "candle put out" signifies the cessation of life, the end of prosperity, or the ruin of a lineage. Job's rhetorical question, "How oft is the candle of the wicked put out!", implies that it is not often extinguished quickly, directly contradicting his friends' assertion that the wicked are swiftly brought to ruin. This metaphor is used elsewhere in Scripture to represent life and prosperity, for example, in Proverbs 13:9, where the light of the righteous rejoices, but the lamp of the wicked is put out.
CHRIST-CENTERED FULFILLMENT
Job 21:17, with its profound wrestling over the apparent prosperity of the wicked and the timing of divine justice, finds its ultimate resolution and reorientation in Christ. While Job struggles with the temporal disconnect between sin and immediate retribution, the New Testament reveals a more comprehensive picture of God's justice that culminates in the person and work of Jesus. The "candle" of the wicked may not be extinguished immediately in this life, but Christ's first coming inaugurated a new era where ultimate judgment is assured, not merely delayed. He spoke of a future day when the righteous will shine like the sun in the kingdom of their Father, and the wicked will be cast into the fiery furnace (Matthew 13:43). Furthermore, the cross of Christ reveals the depths of God's justice and wrath against sin, as the Son of God himself bore the full weight of divine anger for humanity's transgressions, providing a propitiation that demonstrates God's righteousness (Romans 3:25-26). This means that God's justice is not absent, but perfectly satisfied in Christ for those who believe, while for those who reject Him, a future, inescapable judgment awaits (John 3:18). Thus, the tension Job felt is resolved by the certainty of Christ's return, when every "candle" will be truly judged, and all sorrow and anger will be righteously distributed, either through redemptive grace or just condemnation at the Great White Throne Judgment (Revelation 20:11-15).