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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.
In order to refute the argument of [his friends], who wanted to refer everything to [their concept] of divine equity, he shows how they are inferior to him in merits and successes, so that it may clearly appear that in the present state of things the form of justice that they think they understand is lame.
62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike.
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SUMMARY
Job 21:23 stands as a profound challenge to the conventional retribution theology prevalent in Job's time, asserting that divine justice is not always immediately or visibly dispensed in this life. This verse highlights the unsettling reality that some individuals, particularly the wicked, appear to live out their lives in robust health, tranquility, and peace, dying without experiencing the suffering or calamity that Job's friends insisted was the inevitable consequence of sin. It serves as a direct counter-example to their simplistic worldview, compelling a deeper consideration of God's inscrutable sovereignty and the complex, often perplexing, realities of human experience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:23 employs several potent literary devices to underscore its unsettling message. The primary device is Contrast, as Job directly juxtaposes the serene, untroubled death of the wicked with the intense suffering and turmoil he himself is experiencing. This stark contrast highlights the perceived injustice of the world and directly refutes the simplistic theology of his friends. There is also a strong element of Empirical Argument, as Job bases his assertion not on received tradition or theological dogma, but on his own observations of how life actually unfolds in the world around him. This reliance on observable reality rather than abstract principles is a hallmark of Job's speeches, giving his argument a compelling, grounded authority. Furthermore, the verse uses Irony, as the "full strength," "at ease," and "quiet" death of the wicked stands in ironic opposition to the expected divine judgment and the suffering of the righteous, including Job himself. This ironic portrayal serves to challenge the audience's preconceived notions of justice and divine action, forcing a deeper reflection on God's mysterious ways.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:23 is a pivotal verse in the biblical exploration of the problem of evil and the nature of divine justice. It forces a confrontation with the uncomfortable truth that God's justice is not always immediately or visibly dispensed in this life, challenging simplistic cause-and-effect theology that posits a direct, temporal correlation between righteousness and prosperity, or wickedness and suffering. This verse prompts a deeper theological reflection on God's sovereignty, His timing, and the ultimate nature of His righteousness, which transcends human comprehension. It reminds us that while God is just, His ways are often inscrutable, and His final judgment may await an appointed time beyond our present experience. This perspective encourages believers to cultivate a mature faith that trusts in God's character and His ultimate plan, even when earthly circumstances seem to contradict our expectations of divine order and immediate retribution.
REFLECTION AND APPLICATION
Job 21:23 serves as a profound reminder that our understanding of divine justice is often limited by our human perspective and temporal expectations. It challenges us to move beyond a simplistic, transactional view of God, where righteousness is always immediately rewarded and wickedness instantly punished. For believers today, this verse calls for a mature faith that can trust God's character and His ultimate justice even when life seems unfair, when the wicked prosper, and when the righteous suffer. It encourages us not to judge a person's standing with God solely by their outward circumstances, nor to fall into the trap of a "prosperity gospel" that equates material wealth or an "easy" life with spiritual favor. Instead, it directs our focus towards the eternal perspective, reminding us that true peace and ultimate justice are found in God's sovereign plan, which will be fully revealed in His perfect timing. Our call is to faithfulness, obedience, and patient endurance, regardless of our earthly lot, trusting that God sees all, knows all, and will ultimately set all things right in His perfect wisdom and justice.
Questions for Reflection
FAQ
Does Job 21:23 imply that God does not punish the wicked?
Answer: No, Job 21:23 does not imply that God does not punish the wicked. Rather, it highlights Job's observation that divine judgment is not always immediate or visibly dispensed within the span of a person's earthly life. Job is directly refuting his friends' simplistic theology, which insisted on immediate, temporal retribution for all sin. He argues that the wicked often prosper and die peacefully, which means that God's justice operates on a different timeline and by different means than humans often expect. The Bible consistently affirms God's ultimate justice and His promise to judge all people, both righteous and wicked, in His appointed time (e.g., Ecclesiastes 12:14 and Romans 2:6-8). Job's point is that this judgment is not always evident in the present life, compelling a deeper trust in God's sovereign plan.
How does this verse relate to the "prosperity gospel" or the idea that God always blesses the righteous with wealth and health?
Answer: Job 21:23 directly challenges the foundational premise of the "prosperity gospel" and similar teachings. The prosperity gospel often asserts that material wealth, physical health, and an "easy" life are direct indicators of God's favor and a result of one's faith or righteousness. Conversely, suffering or lack is often attributed to a lack of faith or an unconfessed sin. Job's observation that the wicked can die "in his full strength, being wholly at ease and quiet" fundamentally contradicts this notion. It demonstrates that outward circumstances, whether prosperity or suffering, are not always reliable indicators of a person's spiritual standing with God. The book of Job, including this verse, teaches that God's ways are more complex and inscrutable than such simplistic formulas allow, urging believers to trust in God's character and sovereignty rather than relying on external signs of blessing or curse. True biblical prosperity is often spiritual and eternal, not merely material and temporal (e.g., Philippians 4:11-13 and 1 Timothy 6:6-10).
CHRIST-CENTERED FULFILLMENT
Job 21:23, in its stark portrayal of the wicked prospering and dying peacefully, highlights the profound problem of injustice in a fallen world and the apparent delay of divine retribution. This tension finds its ultimate resolution and Christ-centered fulfillment in the person and work of Jesus Christ. While Job grappled with the seemingly unfair reality of the wicked's ease, Christ himself, the perfectly righteous one, endured the ultimate unjust suffering and death. He did not die "in his full strength, being wholly at ease and quiet," but rather in agony, publicly humiliated, and bearing the sins of the world (Isaiah 53:4-5). His crucifixion, the most profound act of injustice in history, paradoxically became the means by which God's perfect justice and boundless mercy were fully revealed. Through Christ's atoning sacrifice, the problem of evil is not merely explained but overcome; sin is dealt with, and the promise of ultimate justice and restoration is secured. Furthermore, Christ's resurrection guarantees that while the wicked may prosper for a time, a final judgment awaits (Acts 17:31), and those who trust in Him will find true, eternal ease and quietude, not in this fleeting life, but in His everlasting kingdom (Revelation 21:4). Thus, Job's lament foreshadows the cross, where the righteous one suffers for the unrighteous, and points to the eschatological hope where all injustices will be rectified by the returning King, bringing about a justice far beyond human comprehension or temporal observation.