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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.
Since he spoke before him [Zophar] and said “from the time man was set upon the earth,” things go on in this manner. Job addresses his reproaches to him, because he ignores what is clear and evident. He says to him, you asserted that things are not as I said, but quite the opposite. Therefore, no one must know the secret plans of God, who rules the entire creation. Now tell me, why are those who are not impious punished? One is in need, the other in wealth, but their wickedness is the same.
60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of ‘his house,’ i.e. of his relations, whom he has left; since ‘Truth’ tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. [Luke 16, 28] For every sinner will turn wise in punishment, who continued foolish in sin, because being now wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator’s being offended, he is smitten in his house, children, life. But prompted by his pride, he directly hardens himself, and whatever infliction he may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concern him about his house after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but what does it concern him of the number of his months be cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stiffness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness?
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SUMMARY
Job 21:21 encapsulates Job's profound challenge to the simplistic retribution theology espoused by his friends, asserting that the wicked often prosper and die without apparent divine judgment. This verse poignantly questions the ultimate value of accumulated earthly wealth and legacy when a person's life is unexpectedly and prematurely cut short, highlighting the futility of temporal pleasures in the face of inevitable mortality. It underscores the uncomfortable reality that God's justice operates on a scale far beyond human comprehension or immediate observation.
CONTEXT
Literary Context: This verse is a pivotal rhetorical question within Job's third and most forceful response to his friends, specifically targeting Zophar's earlier assertion in Job 20 that the wicked are swiftly punished and their prosperity is fleeting. Job 21 as a whole serves as a direct counter-argument, presenting empirical evidence that contradicts the friends' rigid dogma of immediate, observable divine retribution. Job systematically dismantles their argument by pointing out that many wicked individuals not only live long and prosperous lives but also die peacefully, leaving behind a seemingly undisturbed legacy. Verse 21, therefore, is a climactic rhetorical flourish, forcing his interlocutors to confront the uncomfortable truth that earthly success does not always correlate with righteousness, nor does an untimely death necessarily signify divine wrath. It is part of Job's larger lament, where he grapples with the apparent injustice of his own suffering while observing the prosperity of the ungodly.
Historical & Cultural Context: In the ancient Near East, a long life, numerous offspring, and abundant material wealth were widely considered indicators of divine favor and blessing. Conversely, suffering, poverty, and an early death were often interpreted as signs of divine displeasure and punishment for sin. This conventional wisdom formed the bedrock of the friends' arguments against Job. The concept of "his house" (בַּיִת, bayith) in this context extends beyond a physical dwelling to encompass one's entire household, family, lineage, and accumulated estate—the sum of one's earthly legacy. Job's question directly subverts this cultural understanding by suggesting that even if one achieves such prosperity, its value is nullified by death, especially if that death is premature ("cut off in the midst"). This challenges the very notion that a successful earthly life, even for the wicked, holds any ultimate, lasting pleasure or benefit beyond the grave, thereby undermining the prevailing cultural assumptions about the meaning of a "blessed" life.
Key Themes: Job 21:21 contributes significantly to several overarching themes in the book of Job. Firstly, it powerfully reinforces The Futility of Earthly Riches and Human Legacy when confronted with mortality. Job questions the lasting "pleasure" or benefit derived from material possessions and family "after him," echoing the profound reflections on vanity found in Ecclesiastes 2:18-19 and Ecclesiastes 5:15. Secondly, the phrase "when the number of his months is cut off in the midst" underscores the Mortality and Brevity of Life, a pervasive theme in wisdom literature that highlights the unpredictable and often brief nature of human existence, making the pursuit of mere temporal pleasures seem all the more vain (Psalm 90:10 and James 4:14). Finally, Job's entire argument in Job 21, including this verse, directly Challenges Conventional Wisdom and Simplistic Retribution Theology. He forces his friends, and by extension, the reader, to grapple with the complexities of divine justice, the reality that God's ways are often inscrutable, and that suffering is not always a direct consequence of sin, nor prosperity a guaranteed sign of righteousness (Isaiah 55:8-9).
EXPOSITION AND ANALYSIS
Key Word Analysis
Pleasure (Hebrew, chêphets, H2656): This word (H2656) signifies delight, desire, purpose, or what one finds agreeable. Job's rhetorical question, "For what pleasure hath he," emphasizes the utter cessation of all earthly enjoyment and satisfaction upon death. It's not merely about the absence of physical sensation but the complete irrelevance of all that was desired or delighted in during life, once life itself is gone. The deceased can no longer derive any satisfaction from their accumulated wealth or legacy.
House (Hebrew, bayith, H1004): While literally meaning a physical dwelling, bayith (H1004) in this context carries a much broader semantic range, encompassing one's entire household, family, descendants, and accumulated estate. It represents the sum total of one's earthly achievements, legacy, and material security. Job is questioning what lasting benefit or connection a deceased person has to their lineage or possessions, highlighting the ultimate detachment death brings.
Cut off in the midst (Hebrew, châtsats, H2686): The verb châtsats (H2686) properly means "to chop into, pierce or sever," and by extension, "to curtail." When applied to "the number of his months," it vividly portrays a life that is abruptly and prematurely terminated, not reaching its full, expected span. It suggests an untimely end, perhaps even a violent or sudden one, reinforcing the idea that even if the wicked prosper, their enjoyment of that prosperity can be suddenly and decisively curtailed, rendering their earthly "pleasure" ultimately meaningless.
Verse Breakdown
"For what pleasure [hath] he in his house after him,": This opening clause establishes the core rhetorical question. Job challenges the notion that a person's earthly accumulations—their wealth, family, and legacy (represented by "his house")—hold any intrinsic value or provide any satisfaction to the individual once they are deceased. The phrase "after him" underscores the finality of death, where the deceased is entirely separated from their former life and possessions. It implies that the supposed "pleasure" derived from such things is purely temporal and ceases to exist for the individual once they are gone.
"when the number of his months is cut off in the midst?": This second clause provides the crucial condition and intensifies the futility expressed in the first. It speaks of the brevity and unpredictability of life, particularly for those who seem to prosper in wickedness. The image of one's "months" being "cut off in the midst" vividly portrays an untimely or premature death, a life abruptly truncated before its natural conclusion. This sudden end makes the pursuit of earthly "pleasure" in one's "house" seem all the more pointless, as the opportunity to enjoy or benefit from it is unexpectedly snatched away. The clause highlights the precariousness of human existence and the ultimate inability of wealth or status to avert death.
Literary Devices
Job 21:21 employs several powerful literary devices to convey its poignant message. The most prominent is the Rhetorical Question, "For what pleasure [hath] he in his house after him...?" This question is not posed to elicit an answer, but to provoke thought and underscore the obvious futility of earthly possessions and legacy once death intervenes. It serves to challenge the prevailing wisdom of Job's friends by highlighting a self-evident truth about mortality. Irony is also at play, as Job points out the grim irony that even the wicked, who seemingly escape immediate judgment and accumulate great wealth, ultimately gain nothing from it after death. Their "pleasure" in their "house" is rendered meaningless by the very mortality they share with all humanity. Furthermore, Metonymy is evident in the use of "house" to represent not just a dwelling, but the entirety of a person's estate, family, and accumulated legacy. This expands the scope of Job's lament from mere physical possessions to the broader concept of earthly achievement and generational continuity. The phrase "cut off in the midst" also functions as a vivid Metaphor for a life abruptly and prematurely ended, evoking the image of something being severed or halved before its natural completion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:21 profoundly challenges the simplistic, mechanistic view of divine justice that dominated ancient thought and was rigidly upheld by Job's friends. It forces a confrontation with the uncomfortable reality that God's ways are often inscrutable, and that the distribution of prosperity and suffering in this life does not always align with human expectations of immediate retribution. This verse implicitly points towards a deeper, more complex understanding of God's sovereignty, one that transcends our limited capacity to discern His justice in every circumstance. It highlights the inherent vanity of a life lived solely for temporal gain, reminding humanity that true value and lasting satisfaction cannot be found in material possessions or earthly legacies, which are ultimately relinquished at death. The theological implication is a call to re-evaluate what truly endures, shifting focus from transient earthly treasures to eternal realities.
REFLECTION AND APPLICATION
Job 21:21 serves as a timeless and sobering reminder of the ephemeral nature of earthly existence and the ultimate futility of accumulating wealth or status for its own sake. It compels us to critically examine our own priorities and the true source of our security and joy. Are we investing our lives in that which can be "cut off in the midst," or are we building a legacy that transcends the grave? This verse challenges the modern pursuit of endless accumulation and the illusion of control over our lifespan. It calls us to humility, acknowledging that our days are numbered and ultimately in God's hands. Rather than despairing over the apparent injustices of this world, Job's question invites us to trust in a God whose wisdom and justice operate on a grander, eternal scale, far beyond our immediate comprehension. It encourages us to cultivate a life rich in spiritual substance, relationships, and service, which are the only true treasures that defy the finality of death.
Questions for Reflection
FAQ
Does Job 21:21 deny God's justice or sovereignty?
Answer: No, Job 21:21 does not deny God's justice or sovereignty, but rather challenges a simplistic, mechanistic understanding of how that justice is dispensed in the world. Job is not claiming that God is unjust, but that His justice is not always immediately or visibly manifest in the temporal prosperity or suffering of individuals. He is grappling with the apparent incongruity between the traditional theological framework (that the wicked always suffer and the righteous always prosper) and the observable realities of life. Job's question is a lament and a protest against a narrow view of divine retribution, pushing his friends and the reader towards a more profound and mysterious understanding of God's ways, which are often beyond human comprehension (as later revealed in Job 38-41).
What is the significance of the phrase "cut off in the midst"?
Answer: The phrase "cut off in the midst" (from the Hebrew châtsats, meaning "to chop into" or "to curtail") signifies a life that is abruptly and prematurely terminated, not reaching its full, expected span. It emphasizes the suddenness and finality of death, regardless of one's earthly status or accumulated wealth. For Job, it underscores the point that even if the wicked prosper for a time, their enjoyment of that prosperity can be suddenly curtailed, rendering their earthly "pleasure" ultimately meaningless. It highlights the precariousness of human existence and reinforces the vanity of a life focused solely on temporal gains, as death can intervene at any moment, severing one from all earthly attachments.
How does Job 21:21 relate to the modern "prosperity gospel"?
Answer: Job 21:21 stands in stark contrast to the tenets of the modern "prosperity gospel," which often asserts that material wealth and physical health are guaranteed signs of God's favor and a direct result of one's faith or righteousness. Job, through this verse and the entire chapter, directly refutes such a simplistic correlation. He observes that wicked individuals often prosper and die peacefully, while the righteous (like himself) can suffer immensely. This verse challenges the idea that earthly prosperity is the primary or even a consistent indicator of divine blessing or spiritual standing. Instead, Job 21:21 highlights the futility of earthly riches in the face of death and implicitly calls for a deeper understanding of God's justice that transcends immediate material outcomes, urging believers to seek value beyond what is temporal.
CHRIST-CENTERED FULFILLMENT
Job's poignant question in Job 21:21 about the ultimate futility of earthly pleasure and legacy in the face of death finds its profound and ultimate answer in Jesus Christ. Job laments that a person has no "pleasure in his house after him," highlighting the finality of death and the inability of wealth or lineage to transcend the grave. However, Christ's resurrection fundamentally transforms this reality. Through His victory over death, Jesus offers not merely a temporal "pleasure" but eternal life and an imperishable inheritance. While earthly possessions are indeed "cut off in the midst" at death, believers in Christ are promised a treasure that "moth and rust do not destroy, and where thieves do not break in and steal" (Matthew 6:19-21). The "house" that truly matters is not an earthly estate, but the eternal dwelling prepared by Christ (John 14:2-3). Jesus Himself is the ultimate "pleasure" and the enduring legacy, for in Him, we gain everything that truly lasts, conquering the very power of death that Job so keenly felt. He is the resurrection and the life, ensuring that those who believe in Him, though they die, yet shall live (John 11:25-26), transforming Job's lament into a hymn of eternal hope.