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Commentary on Job 21 verses 7–16
All Job's three friends, in their last discourses, had been very copious in describing the miserable condition of a wicked man in this world. "It is true," says Job, "remarkable judgments are sometimes brought upon notorious sinners, but not always; for we have many instances of the great and long prosperity of those that are openly and avowedly wicked; though they are hardened in their wickedness by their prosperity, yet they are still suffered to prosper."
I. He here describes their prosperity in the height, and breadth, and length of it. "If this be true, as you say, pray tell me wherefore do the wicked live?" Job 21:7.
1.The matter of fact is taken for granted, for we see instances of it every day. (1.) They live, and are not suddenly cut off by the strokes of divine vengeance. Those yet speak who have set their mouths against the heavens. Those yet act who have stretched out their hands against God. Not only they live (that is, they are reprieved), but they live in prosperity, Sa1 25:6. Nay, (2.) They become old; they have the honour, satisfaction, and advantage of living long, long enough to raise their families and estates. We read of a sinner a hundred years old, Isa 65:20. But this is not all. (3.) They are mighty in power, are preferred to places of authority and trust, and not only make a great figure, but bear a great sway. Vivit imo, et in senatum venit - He not only lives, but appears in the senate. Now wherefore is it so? Note, It is worth while to enquire into the reasons of the outward prosperity of wicked people. It is not because God has forsaken the earth, because he does not see, or does not hate, or cannot punish their wickedness; but it is because the measure of their iniquities is not full. This is the day of God's patience, and, in some way or other, he makes use of them and their prosperity to serve his own counsels, while it ripens them for ruin; but the chief reason is because he will make it to appear there is another world which is the world of retribution, and not this.
2.The prosperity of the wicked is here described to be,
(1.)Complete and consummate. [1.] They are multiplied, and their family is built up, and they have the satisfaction of seeing it (Job 21:8): Their seed is established in their sight. This is put first, as that which gives both a pleasant enjoyment and a pleasing prospect. [2.] They are easy and quiet, Job 21:9. Whereas Zophar had spoken of their continual frights and terrors, Job says, Their houses are safe both from danger and from the fear of it (Job 21:9), and so far are they from the killing wounds of God's sword or arrows that they do not feel the smart of so much as the rod of God upon them. [3.] They are rich and thrive in their estates. Of this he gives only one instance, Job 21:10. Their cattle increase, and they meet with no disappointment in them; not so much as a cow casts her calf, and then their much must needs grow more. This is promised, Exo 23:26; Deu 7:14. [4.] They are merry and live a jovial life (Job 21:11, Job 21:12): They send forth their little ones abroad among their neighbours, like a flock, in great numbers, to sport themselves. They have their balls and music-meetings, at which their children dance; and dancing is fittest for children, who know not better how to spend their time and whose innocency guards them against the mischiefs that commonly attend it. Though the parents are not so very youthful and frolicsome as to dance themselves, yet they take the timbrel and harp; they pipe, and their children dance after their pipe, and they know no grief to put their instruments out of tune or to withhold their hearts from any joy. Some observe that this is an instance of their vanity, as well as of their prosperity. Here is none of that care taken of their children which Abraham took of his, to teach them the way of the Lord, Gen 18:19. Their children do not pray, or say their catechism, but dance, and sing, and rejoice at the sound of the organ. Sensual pleasures are all the delights of carnal people, and as men are themselves so they breed their children.
(2.)Continuing and constant (Job 21:13): They spend their days, all their days, in wealth, and never know what it is to want - in mirth, and never know what sadness means; and at last, without any previous alarms to frighten them, without any anguish or agony, in a moment they go down to the grave, and there are no bands in their death. If there were not another life after this, it were most desirable to die by the quickest shortest strokes of death. Since we must go down to the grave, if that were the furthest of our journey, we should wish to go down in a moment, to swallow the bitter pill, and not chew it.
II. He shows how they abuse their prosperity and are confirmed and hardened by it in their impiety, Job 21:14, Job 21:15.
1.Their gold and silver serve to steel them, to make them more insolent, and more impudent, in their wickedness. Now he mentions this either, (1.) To increase the difficulty. It is strange that any wicked people should prosper thus, but especially that those should prosper who have arrived at such a pitch of wickedness as openly to bid defiance to God himself, and tell him to his face that they care not for him; nay, and that their prosperity should be continued, though they bear up themselves upon that, in their opposition to God; with that weapon they fight against him, and yet are not disarmed. Or, (2.) To lessen the difficulty. God suffers them to prosper; but let us not wonder at it, for the prosperity of fools destroys them, by hardening them in sin, Pro 1:32; Psa 73:7-9.
2.See how light these prospering sinners make of God and religion, as if because they have so much of this world they had no need to look after another.
(1.)See how ill affected they are to God and religion; they abandon them, and cast off the thoughts of them. [1.] They dread the presence of God; they say unto him, "Depart from us; let us never be troubled with the apprehension of our being under God's eye nor be restrained by the fear of him." Or they bid him depart as one they do not need, nor have any occasion to make use of. The world is the portion they have chosen, and take up with, and think themselves happy in; while they have that they can live without God. Justly will God say Depart (Mat 25:41) to those who have bidden him depart; and justly does he now take them at their word. [2.] They dread the knowledge of God, and of his will, and of their duty to him: We desire not the knowledge of thy ways. Those that are resolved not to walk in God's ways desire not to know them, because their knowledge will be a continual reproach to their disobedience, Joh 3:19.
(2.)See how they argue against God and religion (Job 21:15): What is the Almighty? Strange that ever creatures should speak so insolently, that ever reasonable creatures should speak so absurdly and unreasonably. The two great bonds by which we are drawn and held to religion are those of duty and interest; now they here endeavour to break both these bonds asunder. [1.] They will not believe it is their duty to be religious: What is the Almighty, that we should serve him? Like Pharaoh (Exo 5:2), Who is the Lord, that I should obey his voice? Observe, First, How slightly they speak of God: What is the Almighty? As if he were a mere name, a mere cipher, or one they have nothing to do with and that has nothing to do with them. Secondly, How hardly they speak of religion. They call it a service, and mean a hard service. Is it not enough, they think, to keep up a fair correspondence with the Almighty, but they must serve him, which they look upon as a task and drudgery. Thirdly, How highly they speak of themselves: "That we should serve him; we who are rich and mighty in power, shall we be subject and accountable to him? No, we are lords," Jer 2:31. [2.] They will not believe it is their interest to be religious: What profit shall we have if we pray unto him? All the world are for what they can get, and therefore wisdom's merchandise is neglected, because they think there is nothing to be got by it. It is vain to serve God, Mal 3:13, Mal 3:14. Praying will not pay debts nor portion children; nay, perhaps serious godliness may hinder a man's preferment and expose him to losses; and what then? Is nothing to be called gain but the wealth and honour of this world? If we obtain the favour of God, and spiritual and eternal blessings, we have no reason to complain of losing by our religion. But, if we have not profit by prayer, it is our own fault (Isa 58:3, Isa 58:4), it is because we ask amiss, Jam 4:3. Religion itself is not a vain thing; if it be so to us, we may thank ourselves for resting in the outside of it, Jam 1:26.
III. He shows their folly herein, and utterly disclaims all concurrence with them (Job 21:19): Lo, their good is not in their hand, that is, they did not get it without God, and therefore they are very ungrateful to slight him thus. It was not their might, nor the power of their hand, that got them this wealth, and therefore they ought to remember God who gave it them. Nor can they keep it without God, and therefore they are very unwise to lose their interest in him and bid him to depart from them. Some give this sense of it: "Their good is in their barns and their bags, hoarded up there; it is not in their hand, to do good to others with it; and then what good does it do them?" "Therefore," says Job, "the counsel of the wicked is far from me. Far be it from me that I should be of their mind, say as they say, do as they do, and take my measures from them. Their posterity approve their sayings, though their way be their folly (Psa 49:13); but I know better things than to walk in their counsel."
Certainly God does not cease from benefiting the wicked, in order to show that he has no hate against them, so that they may not say, “Since God hates us, he will never open the door of repentance to us.” And while he severely and sternly acts with the righteous, he nevertheless offers his love to the unrighteous. The rewards to be granted in time for [righteous] virtues are the future signs of the good works they do.
Since you believe to be wise and to know the reason why I suffer these afflictions, now answer my question. Why does it happen that very often many impious persons reach an old age in their wealth?… Their fields produce large crops, and they are delighted by their children and enjoy a constant abundance. They fear no one and receive no blow sent them by God. Their plowing cow does not give birth to an immature fetus, that is, it does not generate an imperfect or dead fetus, and their wives have no miscarriages. And they remain in prosperity like a flock, that is, free from care.
47. Their ‘houses are secure and at peace,’ in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the ‘rod’ of discipline from Above ‘does not smite them,’ and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see.
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SUMMARY
Job 21:9 serves as a profound and direct challenge by Job to the conventional, simplistic retribution theology advanced by his friends, which posits that suffering is always a direct consequence of sin and prosperity an unambiguous sign of divine favor. In this verse, Job counters their rigid framework with an undeniable observation from the real world: many wicked individuals experience lives characterized by apparent peace, security, and material well-being, seemingly untouched by immediate divine judgment or the "rod of God." This statement powerfully highlights the perplexing disparity between human expectations of immediate justice and the observable realities of life, compelling a deeper, more nuanced consideration of God's sovereign, often inscrutable, and patient ways.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 21:9 employs several powerful literary devices to underscore its challenging message. Contrast is central to the verse, highlighting the stark difference between Job's own intense and prolonged suffering, which his friends dogmatically attribute to divine punishment, and the apparent peace and security enjoyed by the wicked, who seem to escape God's "rod." This creates a profound sense of irony, as the righteous sufferer is afflicted while the unrighteous prosper, subverting conventional wisdom. The phrase "rod of God" functions as a clear metaphor for divine discipline, punitive action, or judgment, transforming an abstract theological concept into a tangible, albeit absent, reality. Job's argument throughout this chapter, including this verse, is firmly rooted in empirical observation, challenging the friends' rigid theological dogma with the undeniable, lived realities he perceives. This reliance on observable facts rather than theoretical constructs significantly strengthens Job's counter-argument, making it difficult for his friends to refute.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 21:9 is a profound articulation of the age-old theological dilemma concerning the prosperity of the wicked and the suffering of the righteous. It directly challenges the simplistic, immediate-retribution model of divine justice, compelling a deeper and more nuanced consideration of God's sovereign timing and His often mysterious methods. While God's ultimate justice is unequivocally assured and His character is perfectly righteous, this verse serves as a potent reminder that His ways are frequently beyond human comprehension, and His judgment is not always immediate or visibly administered in this earthly life. This observation does not negate God's justice but rather points to its profound complexity and the reality of a future reckoning where all imbalances will be perfectly rectified. It also implicitly highlights the immense patience and long-suffering of God, who, in His sovereign wisdom, allows the wicked to continue in their ways for a time, deferring ultimate judgment.
REFLECTION AND APPLICATION
Job 21:9 serves as a vital and challenging corrective to any simplistic or naive understanding of divine justice, particularly for believers navigating a world where apparent injustice is rampant. It compels us to look beyond immediate circumstances and not to be dismayed, or to question God's ultimate righteousness, based solely on what we observe in the present. In a society that often equates material prosperity with divine blessing and hardship with divine disfavor, this verse powerfully reminds us that God's economy and His purposes operate on principles far deeper and more eternal than mere earthly outcomes. It calls us to cultivate a robust, resilient faith that trusts implicitly in God's perfect timing and ultimate sovereignty, even when His ways seem inscrutable, contradictory to our expectations, or when the righteous suffer while the wicked prosper. This profound perspective fosters patience, humility, and a steadfast reliance on God's unchanging character rather than on a predictable, human-centric cause-and-effect system.
Questions for Reflection
FAQ
Does Job 21:9 imply that God does not punish the wicked at all?
Answer: No, Job 21:9 does not imply that God never punishes the wicked. Instead, it highlights that God's judgment is not always immediate, visibly administered, or confined to human expectations or timelines. Job's observation is based on the present reality he perceives, where many wicked individuals appear to escape earthly consequences. The Bible consistently teaches that God is perfectly just and that ultimate judgment awaits all humanity. Passages like Romans 2:6 explicitly state that God "will repay each person according to what they have done," and Matthew 25:31-46 describes a future day of judgment where all will be held accountable. Job's point is to challenge the simplistic view that all sin is met with immediate, visible punishment in this life, not to deny God's ultimate, righteous justice.
CHRIST-CENTERED FULFILLMENT
Job 21:9, with its perplexing observation of the wicked's prosperity and the conspicuous absence of God's "rod" upon them, finds its most profound resolution and Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The ultimate answer to the age-old problem of suffering, injustice, and the apparent delay of divine judgment is found definitively in the cross. On the cross, the ultimate "rod of God"—the full weight of divine wrath and righteous judgment for sin—did not fall upon the wicked who justly deserved it, but rather upon the innocent Lamb of God, Jesus Christ. He, who knew no sin, became sin for us, bearing the punishment that was rightfully ours (2 Corinthians 5:21). This monumental act of substitutionary atonement means that for all who believe and trust in Him, the "rod of God" for judgment has been definitively removed, replaced instead by the "rod" of the Good Shepherd's loving guidance, protection, and comfort (Psalm 23:4). Furthermore, the ultimate resolution to the prosperity of the wicked is not found in their immediate earthly suffering, but in Christ's promised glorious return. When Jesus comes again, He will establish His righteous and eternal kingdom, and every knee will bow, and every tongue confess His Lordship (Philippians 2:10-11). It is then that the full and perfect justice of God, foreshadowed by Job's longing, will be completely realized, and the wicked will face their ultimate reckoning, not by an earthly "rod" but by the righteous and unyielding judgment of the Son of Man (Matthew 25:31-46).