Job 21:19

KJV

God layeth up his iniquity for his children: he rewardeth him, and he shall know [it].

KJV (with Strong's)

God {H433} layeth up {H6845} his iniquity {H205} for his children {H1121}: he rewardeth {H7999} him, and he shall know {H3045} it.

Complete Jewish Bible

God lays up for their children [the punishment for their] iniquity. He should lay it on [the wicked] themselves, so that they can feel it!

Berean Standard Bible

It is said that God lays up one’s punishment for his children. Let God repay the man himself, so he will know it.

American Standard Version

Ye say, God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it:

Commentary

### SUMMARY
Job 21:19 captures a pivotal moment in Job's impassioned discourse, where he vehemently challenges the simplistic retribution theology advanced by his friends. Rather than accepting the notion that God might defer the punishment for a wicked person's iniquity to their innocent children, Job rhetorically demands that the wicked individual themselves should directly experience and acknowledge the full recompense for their deeds in their own lifetime. This verse serves as a potent expression of Job's profound frustration with the apparent prosperity of the wicked and his unwavering insistence on a more immediate and personal manifestation of divine justice.

### CONTEXT
* **Literary Context:** Job 21:19 is strategically positioned within Job's third and final response to his companions (Job 21-27), specifically serving as a direct and forceful rebuttal to Zophar's dogmatic assertions in [Job 20](/job/20 "Job 20 - Zophar's Second Speech") that the wicked invariably face swift and devastating judgment. Throughout [Job 21](/job/21 "Job 21 - Job's Third Response"), Job systematically dismantles the friends' rigid retribution theology, which posits an unyielding, predictable correlation between sin and suffering. He presents a stark counter-narrative, observing that, contrary to their claims, the wicked often live long, prosper, and die peacefully, seemingly untouched by immediate divine judgment. This particular verse encapsulates Job's deep indignation at the perceived injustice of deferred punishment, emphatically demanding that if retribution is due, it must be visited upon the offender directly, not upon their innocent descendants. His argument here profoundly underscores the central theological tension of the book: the perplexing suffering of the righteous juxtaposed with the perplexing prosperity of the wicked.
* **Historical & Cultural Context:** The concept of intergenerational consequences for sin was a recognized, albeit complex, aspect of ancient Israelite thought and covenant theology. Passages such as [Exodus 34:7](/exodus/34-7 "Exodus 34:7 - God visiting iniquity on children") describe God as "visiting the iniquity of the fathers on the children to the third and fourth generation." This idea was rooted in a communal understanding of identity and corporate responsibility, where the actions of individuals could profoundly impact the entire family or nation. However, this concept was not without theological tension, and later prophetic voices, most notably [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility for Sin"), would powerfully emphasize individual accountability, declaring, "The soul who sins shall die" ([Ezekiel 18:4](/ezekiel/18-4 "Ezekiel 18:4 - The soul who sins shall die")). Job's rhetorical question in [Job 21:19](/job/21-19 "Job 21:19 - Job's Challenge on Deferred Punishment") reflects this ongoing theological dialogue, expressing a fervent desire for the more direct and personal accountability that would become a more prominent emphasis in later biblical thought. He is challenging a common, perhaps oversimplified, cultural understanding of divine justice that allowed for the deferral of judgment to subsequent generations.
* **Key Themes:** This verse significantly contributes to several profound themes within the Book of Job. Firstly, it intensely explores the **Nature of Divine Justice**, directly challenging the simplistic, mechanistic view held by Job's friends and compelling a more nuanced and mysterious understanding of God's sovereign administration of justice. Secondly, it squarely addresses the tension between **Intergenerational Consequences and Personal Accountability**. While the Old Testament contains elements of both, Job's impassioned protest here strongly advocates for the latter, demanding that the wicked bear their own consequences directly. Thirdly, it powerfully reinforces the pervasive theme of the **Prosperity of the Wicked**, which remains a central point of contention for Job throughout his discourse, contrasting sharply with his own undeserved suffering. This theme is also deeply explored in other wisdom literature, such as [Psalm 73](/psalms/73 "Psalm 73 - The Prosperity of the Wicked"), where the psalmist grapples with similar observations of apparent injustice.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Layeth up (Hebrew, _tsâphan'_):** From H6845, meaning "to hide," "to store up," "to treasure," or "to reserve." In this context, Job employs it to describe a deliberate deferral or withholding of punishment, as if God is accumulating the wicked's iniquity to be unleashed at a later time, specifically upon their descendants. Job uses this term to highlight the perceived injustice of such a delayed and indirect retribution.
* **Iniquity (Hebrew, _ʼâven'_):** From H205, referring to "nothingness," "trouble," "vanity," "wickedness," or "guilt." Here, it signifies the moral offense of the wicked person and the associated consequences or punishment due for that offense. Job's core argument is that the wicked person's own moral offense should be met with their *own* direct punishment, rather than being transferred to their children.
* **Rewardeth (Hebrew, _shâlam'_):** From H7999, meaning "to be safe," "to be completed," "to repay," "to recompense," or "to restore." In this verse, it carries the strong sense of retribution or paying back what is due for one's actions. Job's demand is that God should directly "repay" the wicked individual for their deeds, ensuring that they personally experience and acknowledge the consequences.

#### Verse Breakdown
* **"God layeth up his iniquity for his children:"** This initial clause is best understood as Job's rhetorical articulation of a common belief or proverb of his era, or perhaps even a sarcastic representation of what he perceives his friends believe about divine justice. It posits the idea that God reserves or defers the punishment for a wicked person's sin, storing it up to be visited upon their innocent descendants rather than the offender themselves. Job is not affirming this as a theological truth but rather setting up a premise that he immediately and vehemently challenges.
* **"he rewardeth him, and he shall know [it]."** This is Job's indignant counter-demand and the absolute crux of his argument in this verse. He adamantly insists that if there is to be retribution for the wicked, it must be direct, personal, and experienced by the wicked person *themselves*. The emphatic phrase "he shall know [it]" underscores Job's fervent desire for the wicked individual to personally comprehend, acknowledge, and feel the justice meted out, rather than their children bearing the brunt of consequences they did not earn. Job is demanding immediate, visible, and personal accountability for the wicked.

#### Literary Devices
Job 21:19 powerfully employs several literary devices to convey Job's profound frustration and challenge to conventional wisdom. The primary device is **Rhetorical Question/Challenge**. Job is not stating a theological truth he believes, but rather posing a statement that implicitly and forcefully challenges the perceived or actual ways of divine justice. He sets up a premise ("God layeth up his iniquity for his children") only to immediately refute it with an indignant demand for direct accountability. This creates a strong sense of **Juxtaposition**, contrasting the idea of deferred, intergenerational punishment with the demand for immediate, personal retribution. There is also a palpable element of **Irony** or **Sarcasm** in Job's tone, as he articulates a concept of justice (punishing children for parents' sins) that he finds deeply unsatisfactory and fundamentally unjust, especially given his own undeserved suffering. The verse's concise, forceful, and declarative phrasing significantly contributes to its potent rhetorical impact.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:19 stands as a poignant and powerful expression of Job's agonizing struggle with the problem of evil and the perceived inequity of divine justice in the world. It directly confronts the simplistic retribution theology prevalent in his day and staunchly championed by his friends, a theology that utterly failed to account for the persistent prosperity of the wicked or the profound suffering of the righteous. Job's fervent demand for direct, personal accountability for the wicked anticipates later, crucial theological developments in the Old Testament, particularly the prophetic emphasis on individual responsibility over corporate guilt. While the Old Testament does contain passages speaking of intergenerational consequences for sin, Job's protest here pushes back against the idea that such a system is inherently just or entirely sufficient, especially when the wicked themselves seem to escape immediate, visible judgment. This verse compels a deeper contemplation of God's complex, often mysterious, and ultimately sovereign ways of administering justice, reminding us that His timing and methods are not always discernible or predictable from a limited human perspective.

* [Exodus 34:7](/exodus/34-7 "God visits the iniquity of the fathers upon the children")
* [Ezekiel 18:20](/ezekiel/18-20 "The soul who sins shall die for his own sin")
* [Psalm 73:3](/psalms/73-3 "Envy of the wicked's prosperity")

### REFLECTION AND APPLICATION
Job 21:19, embedded within Job's profound lament and theological wrestling, offers invaluable lessons for our understanding of divine justice and our compassionate response to suffering and apparent injustice in the world. It serves as a powerful caution against adopting a simplistic, mechanistic cause-and-effect theology that assumes all suffering is a direct, immediate punishment for personal sin, or that the wicked will always visibly suffer in this life. Instead, it invites us to cultivate a more nuanced, humble, and patient perspective on God's sovereignty, acknowledging that His ways are often far beyond our full comprehension. We are called to extend profound compassion to those who suffer, refraining from quick judgments about their spiritual state or presumed guilt, and to cultivate an unwavering trust in God's ultimate righteousness and perfect justice, even when immediate justice is not outwardly apparent. Job's demand for personal accountability also serves as a crucial reminder of the biblical emphasis on individual responsibility before God, encouraging us to diligently examine our own lives and deeds rather than seeking to defer blame or expecting consequences to fall elsewhere.

#### Questions for Reflection
* **In what ways might we, like Job's friends, sometimes fall into the trap of oversimplifying divine justice or presuming to understand the precise reasons for others' suffering?**
* **What are the inherent dangers of adopting a theology that rigidly asserts all suffering is a direct, immediate punishment for personal sin?**
* **How does Job's demand for direct accountability challenge our understanding of intergenerational consequences or the concept of deferred justice?**
* **In what practical ways can we cultivate and maintain unwavering trust in God's ultimate justice and righteousness, even when the wicked appear to prosper and escape visible judgment in this life?**

### FAQ

**Is Job 21:19 asserting that God *does* punish children for their parents' sins?**

Answer: No, Job 21:19 is not an affirmation that God consistently or justly punishes children for their parents' sins. Rather, it represents Job's rhetorical challenge or an indignant question. He is either echoing a common, perhaps flawed, belief or proverb of his time (that God *might* defer punishment to descendants) or sarcastically stating what he *thinks* his friends believe about God's justice. His immediate, forceful counter-demand—"he rewardeth him, and he shall know [it]"—reveals his true desire: that if there is to be retribution for wickedness, it should be visited directly upon the wicked individual themselves, so they personally experience and acknowledge it. Job is pushing back against the idea of deferred or indirect punishment, advocating for immediate and personal accountability. This verse highlights the tension within Old Testament thought between concepts of corporate responsibility and the emerging emphasis on individual accountability, as later seen in [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility").

**How does this verse relate to other biblical passages about intergenerational sin?**

Answer: Job 21:19 stands in a crucial theological tension with certain Old Testament passages that speak of God visiting the iniquity of the fathers upon the children, such as [Exodus 20:5](/exodus/20-5 "Exodus 20:5 - Visiting the iniquity of the fathers") and [Numbers 14:18](/numbers/14-18 "Numbers 14:18 - God's patience and judgment"). These passages often refer to the natural, communal consequences of sin within a covenant relationship, where the actions of one generation can indeed affect the well-being, spiritual trajectory, and even the physical circumstances of subsequent generations. However, Job's protest in [Job 21:19](/job/21-19 "Job 21:19 - Job's Challenge on Deferred Punishment") anticipates and foreshadows the later prophetic emphasis on individual accountability, most clearly articulated in [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility"), where God unequivocally declares that "the soul who sins shall die" ([Ezekiel 18:4](/ezekiel/18-4 "Ezekiel 18:4 - The soul who sins shall die")). Job's demand for the wicked person to "know [it]" themselves aligns with this profound principle of personal responsibility, highlighting a crucial development in biblical theology regarding the nature of divine justice and individual culpability.

### CHRIST-CENTERED FULFILLMENT
Job's indignant demand in [Job 21:19](/job/21-19 "Job 21:19 - Job's Challenge on Deferred Punishment")—that the wicked person themselves should "know" their recompense rather than their children bearing the iniquity—finds its ultimate, profound, and paradoxically glorious fulfillment in the person and redemptive work of Jesus Christ. While Job yearned for the wicked to face their own immediate judgment, God's perfect justice and boundless love converged at the cross. There, the ultimate "iniquity" of humanity was not "laid up for children," nor was it borne by the guilty, but was perfectly and completely laid upon the innocent [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Christ, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - He who knew no sin became sin")). He personally bore the full, crushing weight of sin's consequences, fulfilling the demand for personal accountability not for His own iniquity, but for ours ([Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - Christ bore our iniquities and was wounded for our transgressions")). Through His unparalleled sacrifice, the tension between divine justice and divine mercy is perfectly resolved: God is both "just and the justifier of the one who has faith in Jesus" ([Romans 3:26](/romans/3-26 "Romans 3:26 - God's justice and justification through Christ")). Thus, the ultimate "reward" for sin was fully known and experienced by Christ on the cross, allowing for the ultimate "reward" of salvation and eternal life to be graciously offered to all who believe in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 20:5

Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;

Ezekiel 18:19

Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, [and] hath kept all my statutes, and hath done them, he shall surely live.

Ezekiel 18:20

The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

Isaiah 14:21

Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities.

Jeremiah 31:29

In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.

Ezekiel 18:2

What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?

Isaiah 53:4

¶ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.