Eyüp 21:29 Yorum

This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention (Job 21:1-6). II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem - as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so; nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people (Job 21:7-13). 2. He shows their great impiety, in which they are hardened by their prosperity (Job 21:14-16). 3. He foretels their ruin at length, but after a long reprieve (Job 21:17-21). 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men (Job 21:22-26). 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (Job 21:27, to the end), and in this Job was clearly in the right.

INTRODUCTION TO JOB 21 This chapter contains Job's reply to Zophar's preceding discourse, in which, after a preface exciting attention to what he was about to say, Job 21:1; he describes by various instances the prosperity of wicked men, even of the most impious and atheistical, and which continues with them as long as they live, contrary to what Zophar had asserted in Job 20:5, Job 21:7; as for himself, he disapproved of such wicked men as much as any, and owns that destruction comes upon them sooner or later, and on their posterity also, Job 21:16; but as God is a God of knowledge, and needs no instruction from any, and is a sovereign Being, he deals with men in different ways; some die in great ease, and peace, and prosperity, and others in bitterness and distress, but both are alike brought to the dust, Job 21:22; and whereas he was aware of their censures of him, and their objections to what he had said, he allows that the wicked are reserved to the day of destruction, which is future, and in the mean while lie in the grave, where all must follow; yet they are not repaid or rewarded in this life, that remains to be done in another world, Job 21:27; and concludes, that their consolation with respect to him was vain, and falsehood was in their answers, Job 21:34.

That the wicked is reserved to the day of destruction?.... That is, that they are spared, withheld, restrained, as the word (d) signifies, or kept and preserved from many calamities and distresses, which others are exposed unto; and so are reserved, either unto a time of greater destruction in this life or rather to eternal destruction in the world to come; which is the same with the day of judgment, and perdition of ungodly men, when they will be destroyed soul and body, in hell, with an everlasting destruction, as the just demerit of sin; or of that sinful course of life they live, being the broad way which leads to and issues in destruction, and for which there is a day appointed, when it will take place; and unto that day are the wicked reserved, in the purpose and decree of God, by which they are righteously destined to this day of evil, and by the power and providence of God, even the same chains of darkness, in which the angels are reserved unto the same time, being fitted and prepared for destruction by their own sins and transgressions, Pe2 2:4, and unto which they are kept, as condemned malefactors are in their cells, unto the day of execution, they being condemned already, though the sentence is not yet executed; in order to which they shall be brought forth to the day of wrath; the wrath of God, which is very terrible and dreadful, and is revealed from heaven against all unrighteousness and ungodliness of men, and is here expressed in the plural number, "wraths" (e), either as denoting both present and future wrath; or the vehemency of it, it being exceeding fierce and vehement; and the continuance and duration of it, there will be wrath upon wrath, even to the uttermost, and for ever; and for this a day is fixed, against which day wicked men are treasuring up wrath to themselves, and they shall be brought forth at the day of judgment, to have it poured forth upon them. This is the true state of the case with respect to them, that, though sometimes they are involved in general calamities, as the old world, and the men of Sodom and Gomorrah, Gen 7:23; and sometimes good men are delivered from them, as Noah and Lot were, Gen 7:23, or are taken away by death from the evil to come; yet for the most part, generally speaking, wicked men escape present calamities and distresses, and are not in trouble as other men, but live in ease and pleasure all their days; nevertheless, wrath and ruin, and everlasting destruction, will be their portion. (d) "prohibebitur", Pagninus, Montanus, Bolducius; so Beza, Vatablus, Mercerus; "subtrahitur", Junius & Tremellius, Piscator, Cocceius; "subdueitur", Schultens. (e) "irarum", Pagninus, Tigurine version, Cocceius, Schultens.

Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath. [MORAL INTERPRETATION] 68. For often the patience of God bears for long with those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation of the wicked man, it is rightly premised, Ask anyone of the wayfarers, and ye shall know that he understandeth these same things. For he is called a 'wayfarer,' who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, in describing the glory of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. [Ps. 37, 35. 36.] But because he did not submit his heart to this world, he justly looked down upon him, saying; I passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, who to one not 'passing by' would have been something great, to one 'passing by' in mind, how little he was, was shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, I will now pass on, and see this great sight. [Ex. 3, 3] For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! [Lam. 1, 12] For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind's eye the sorrow of heart of the Elect. These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Open thy mouth for the dumb, and in the cause of all such as are passing by. For those are called 'the dumb,' who never set themselves against the Preacher's words by gainsaying them; who are also persons 'passing by,' in that they disdain to fix the bent of their mind in the love of the present life. Therefore that the bad man is being 'reserved for the day of perdition,' and 'brought to the day of fury,' this thing there is none but he who is 'a wayfarer' that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man.

After he has demonstrated the evil of their opinion by the things said above, he proceeds to determine the truth. He prefaces this by saying that what he is about to say is not new, but commonly held among most people. He says, therefore, "Ask every passerby," as if to say: I do not have to diligently search for a witness, since it can be had from anyone passing on the street. Or the passers-by could mean those who use this life not as an end, but as a means, "and you will know that he thinks the same thing," which I am about to tell you. So you are without excuse for separating yourselves from the truth which all commonly hold.

The king's heart is in the hand of God. We should practice mercy and justice. The lying tongue. The quarrelsome woman. The punishment of the wicked. The uncharitable. The private gift. The happiness of the righteous. The wicked a ransom for the righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. Salvation is of the Lord.

Have ye not asked them that go by the way? - This appears to be Job's answer. Consult travelers who have gone through different countries; and they will tell you that they have seen both examples - the wicked in great prosperity in some instances, while suddenly destroyed in others. See at the end of the chapter, Job 21:34 (note). Do ye not know their tokens - Mr. Good translates the whole verse thus: "Surely thou canst never have inquired of men of travel; or thou couldst not have been ignorant of their tokens. Hadst thou made proper inquiries, thou wouldst have heard of their awful end in a thousand instances. And also of their prosperity." See at the end of this chapter, Job 21:34 (note).

JOB'S ANSWER. (Job 21:1-34) consolations--If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (Job 15:11), which Job felt more as aggravations ("mockings," Job 21:3) than consolations (Job 16:2).

Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (Lam 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4). tokens--rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (Isa 7:11).