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Commentary on Job 21 verses 27–34
In these verses,
I. Job opposes the opinion of his friends, which he saw they still adhered to, that the wicked are sure to fall into such visible and remarkable ruin as Job had now fallen into, and none but the wicked, upon which principle they condemned Job as a wicked man. "I know your thoughts," says Job (Job 21:27); "I know you will not agree with me; for your judgments are tinctured and biassed by your piques and prejudices against me, and the devices which you wrongfully imagine against my comfort and honour: and how can such men be convinced?" Job's friends were ready to say, in answer to his discourse concerning the prosperity of the wicked, "Where is the house of the prince? Job 21:28. Where is Job's house, or the house of his eldest son, in which his children were feasting? Enquire into the circumstances of Job's house and family, and then ask, Where are the dwelling-places of the wicked? and compare them together, and you will soon see that Job's house is in the same predicament with the houses of tyrants and oppressors, and may therefore conclude that doubtless he was such a one."
II. He lays down his own judgment to the contrary, and, for proof of it, appeals to the sentiments and observations of all mankind. So confident is he that he is in the right that he is willing to refer the cause to the next man that comes by (Job 21:29): "Have you not asked those that go by the way - any indifferent person, any that will answer you? I say not, as Eliphaz (Job 5:1), to which of the saints, but to which of the children of men will you turn? Turn to which you will, and you will find them all of my mind, that the punishment of sinners is designed more for the other world than for this, according to the prophecy of Enoch, the seventh from Adam, Jde 1:14. Do you not know the tokens of this truth, which all that have made any observations upon the providences of God concerning mankind in this world can furnish you with?" Now,
1.What is it that Job here asserts? Two things: - (1.) That impenitent sinners will certainly be punished in the other world, and, usually, their punishment is put off until then. (2.) That therefore we are not to think it strange if they prosper greatly in this world and fall under no visible token of God's wrath. Therefore they are spared now, because they are to be punished then; therefore the workers of iniquity flourish, that they may be destroyed for ever, Psa 92:7. The sinner is here supposed, [1.] To live in a great deal of power, so as to be not only the terror of the mighty in the land of the living (Eze 32:27), but the terror of the wise and good too, whom he keeps in such awe that none dares declare his way to his face, Job 21:31. None will take the liberty to reprove him, to tell him of the wickedness of his way, and what will be in the end thereof; so that he sins securely, and is not made to know either shame or fear. The prosperity of fools destroys them, by setting them (in their own conceit) above reproofs, by which they might be brought to that repentance which alone will prevent their ruin. Those are marked for destruction that are let alone in sin, Hos 4:17. And, if none dares declare his way to his face, much less dare any repay him what he has done and make him refund what he has obtained by injustice. He is one of those great flies which break through the cobwebs of the law, that hold only the little ones. This emboldens sinners in their sinful ways that they can brow-beat justice and make it afraid to meddle with them. But there is a day coming when those shall be told of their faults who now would not bear to hear of them, those shall have their sins set in order before them, and their way declared to their face, to their everlasting confusion, who would not have it done here, to their conviction, and those who would not repay the wrongs they had done shall have them repaid to them. [2.] To die, and be buried in a great deal of pomp and magnificence, Job 21:32, Job 21:33. There is no remedy; he must die; that is the lot of all men; but every thing you can think of shall be done to take off the reproach of death. First, He shall have a splendid funeral - a poor thing for any man to be proud of the prospect of; yet with some it passes for a mighty thing. Well, he shall be brought to the grave in state, surrounded with all the honours of the heralds' office and all the respect his friends can then pay to his remains. The rich man died, and was buried, but no mention is made of the poor man's burial, Luk 16:22. Secondly, He shall have a stately monument erected over him. He shall remain in the tomb with a Hic jacet - Here lies, over him, and a large encomium. Perhaps it is meant of the embalming of his body to preserve it, which was a piece of honour anciently done by the Egyptians to their great men. He shall watch in the tomb (so the word is), shall abide solitary and quiet there, as a watchman in his tower. Thirdly, The clods of the valley shall be sweet to him; there shall be as much done as can be with rich odours to take off the noisomeness of the grave, as by lamps to set aside the darkness of it, which perhaps was referred to in the foregoing phrase of watching in the tomb. But it is all a jest; what is the light, or what the perfume, to a man that is dead? Fourthly, It shall be alleged, for the lessening of the disgrace of death, that it is the common lot: He has only yielded to fate, and every man shall draw after him, as there are innumerable before him. Note, Death is the way of all the earth: when we are to cross that darksome valley we must consider, 1. That there are innumerable before us; it is a tracked road, which may help to take off the terror of it. To die is ire ad plures - to go to the great majority. 2. That every man shall draw after us. As there is a plain track before, so there is a long train behind; we are neither the first nor the last that pass through that dark entry. Every one must go in his own order, the order appointed of God.
2.From all this Job infers the impertinency of their discourses, Job 21:34. (1.) Their foundation is rotten, and they went upon a wrong hypothesis: "In your answers there remains falsehood; what you have said stands not only unproved but disproved, and lies under such an imputation of falsehood as you cannot clear it from." (2.) Their building was therefore weak and tottering: "You comfort me in vain. All you have said gives me no relief; you tell me that I shall prosper again if I turn to God, but you go upon this presumption, that piety shall certainly be crowned with prosperity, which is false; and therefore how can your inference from it yield me any comfort?" Note, Where there is not truth there is little comfort to be expected.
71. ‘Cocytus’ in the Greek tongue is the term for ‘lamentation,’ which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man ‘Cocytus’ means the lamentation of the weak sort. For it is written, Be of good courage, and let your heart be strengthened. [Ps. 31, 24] For they who refuse to be ‘strengthened’ in God, are going the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become ‘pebbles of Cocytus,’ who by their slippings day by day are going the way to lamentation, that they may hereafter mourn for everlasting, who now indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, it exults in not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations, It goes on;
And he draweth every man after him, as there are innumerable before him.
72. In this place by ‘man’ is meant one whose taste is for things human. But whereas ‘everyone’ is more than an ‘innumerable’ quantity, we have to enquire, wherefore he is said before him to draw an ‘innumerable’ quantity, and after him ‘every man’ saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing ‘draws an innumerable quantity’ indeed, yet not ‘everyone’ of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ‘innumerable quantity,’ when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an ‘innumerable quantity,’ but ‘everyone,’ in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ‘draw every man’ than an ‘innumerable quantity,’ wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ‘an innumerable quantity’ than ‘every man.’ For he after him ‘draws every man,’ in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than ‘all’ whom he finds to carry off in that so short time. And so it is well said, And he draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ‘every man,’ and he gets a bigger booty now, when he assails the hearts of an ‘innumerable quantity.’ Whereas blessed Job then delivered these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord,
touching himself he plainly shows that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper ‘in this life, it is necessary that the elect of God should be held fast under the reins of the scourge.
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SUMMARY
Job 21:33 serves as Job's poignant counterpoint to his friends' rigid theology, which asserted that the wicked invariably suffer a harsh and ignominious end. In this verse, Job observes that the wicked often experience a peaceful and respected death, finding undisturbed rest in their graves, and are followed by a multitude, just as countless others have preceded them. This statement underscores the perplexing reality of divine justice in the earthly realm, where immediate retribution for wickedness is not always apparent, and highlights the universal commonality of death for all humanity, regardless of their moral standing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:33 employs several powerful literary devices to convey its profound message. Imagery is central, particularly in the phrase "The clods of the valley shall be sweet unto him," which evokes a peaceful and pleasant burial, directly contrasting with the expected harsh judgment for the wicked. This is a form of irony, as Job uses pleasant imagery to describe the end of those his friends condemn, highlighting the disparity between their theological assumptions and observed reality. The phrase "every man shall draw after him, as [there are] innumerable before him" utilizes hyperbole to emphasize the vast, universal procession of death, suggesting that the wicked's end is not unique but part of the common human experience. This also functions as a synecdoche, where "every man" represents all of humanity, underscoring the shared mortality. The overall tone of the verse contributes to the rhetorical argument Job is building against his friends, using vivid language to challenge their rigid and simplistic worldview concerning divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:33 stands as a stark testament to the complexities of divine justice and the problem of theodicy. It challenges the simplistic notion that God's justice is always immediately and visibly dispensed in this life, where the wicked suffer conspicuously and the righteous prosper. Job's observation that the wicked often experience a peaceful end forces a deeper theological reflection on God's sovereignty, His timing, and the ultimate nature of His justice, which may extend beyond the confines of earthly existence. This verse underscores that human understanding of divine retribution is often limited and that God's ways are higher than our ways, compelling believers to trust in His perfect wisdom even when circumstances seem contradictory. It highlights the tension between immediate observation and ultimate divine truth, a tension that the biblical narrative often explores, ultimately pointing to a justice that transcends present appearances.
REFLECTION AND APPLICATION
Job 21:33 offers a profound and sobering reflection for believers in every age. It reminds us that God's justice does not always operate according to our immediate expectations or human timelines. The apparent prosperity and peaceful end of the wicked, as observed by Job, can be a source of perplexity and even spiritual struggle, challenging our faith in God's righteousness. However, this verse ultimately calls us to a deeper trust in God's ultimate sovereignty and perfect wisdom. It cautions against making hasty judgments about others' spiritual standing based solely on their material circumstances or the manner of their death, fostering humility and discernment. Instead of demanding immediate earthly retribution, we are encouraged to fix our gaze on God's eternal plan, recognizing that true justice and ultimate recompense will be perfectly administered in His time, often beyond the scope of our present sight. This perspective frees us from the burden of understanding all of God's ways and allows us to rest in His character, knowing that He is just, even when His justice is not immediately manifest.
Questions for Reflection
FAQ
Does Job 21:33 imply that the wicked truly find peace in death, or is Job being ironic?
Answer: Job 21:33 describes the outward appearance of the wicked's death and burial, which often seems peaceful and undisturbed, directly contradicting the friends' rigid theology that the wicked always suffer a harsh, ignominious end. Job is not necessarily endorsing a true spiritual peace for the wicked in the afterlife, but rather highlighting the observable reality in this life: that the wicked often die comfortably, are buried honorably, and are not visibly singled out for immediate divine judgment in their passing. His point is to demonstrate the complexity of God's ways and to challenge the simplistic retribution theology of his friends, who believed that suffering and death were always direct, immediate consequences of sin. The "sweetness" of the clods is a poetic way of saying they rest undisturbed, not necessarily that they are at peace with God. This observation is part of Job's larger argument that God's justice is not always immediately apparent or predictable in the earthly realm, as also explored in Psalm 73.
How does this verse relate to the broader biblical teaching on divine judgment?
Answer: Job 21:33 presents a crucial tension within biblical teaching on divine judgment. While the Old Testament, particularly the Deuteronomic covenant, often links obedience with blessing and disobedience with curses (e.g., Deuteronomy 28), Job's experience and observations demonstrate that this is not always an immediate or simplistic equation in the earthly realm. This verse highlights that God's judgment is not always immediate or visible in this life, leading to the theological concept of deferred justice or ultimate judgment. It anticipates the New Testament emphasis on a future day of reckoning, where all will stand before God and receive according to their deeds (e.g., Romans 2:6 and Revelation 20:12-13). Thus, Job 21:33 serves as a vital corrective to an oversimplified view of divine justice, pointing towards a more comprehensive understanding that includes both present consequences and future, ultimate accountability.
CHRIST-CENTERED FULFILLMENT
Job 21:33, with its unsettling observation of the wicked's peaceful end and the universality of death, profoundly underscores humanity's need for a Savior and points to the ultimate justice found in Christ. While the "clods of the valley" may be "sweet" to the wicked in their earthly burial, this offers no true spiritual peace or reconciliation with God. The commonality of death ("every man shall draw after him, as innumerable before him") highlights the universal reign of sin and death over all humanity, righteous and wicked alike, as articulated by Paul in Romans 5:12. The apparent lack of immediate divine retribution in Job's time necessitated a future, perfect judgment. This ultimate justice is fully realized in Jesus Christ, who, though sinless, experienced the most ignominious death on the cross, taking upon Himself the just wrath of God for sin (2 Corinthians 5:21). His resurrection, however, conquered death itself, transforming the grave from a place of universal, inescapable end to a gateway to eternal life for those who believe (1 Corinthians 15:54-57). Unlike the temporary "sweetness" of the wicked's grave, Christ offers true, eternal rest and peace, a peace that transcends earthly circumstances and secures a just and glorious future for all who are "in Christ" (Philippians 4:7). Thus, Job's lament about the prosperity of the wicked and the universality of death ultimately magnifies the necessity and glory of Christ's redemptive work, which alone provides the answer to the problem of suffering and the promise of ultimate justice and eternal life.