Job 21 Job’s reply: he complaineth not to man, in whose judgment he hath most reason to grieve; but exciteth their attention to convincing and amazing truths, Job 21:1–6. The wicked prosper till in their pride they fear not God, Job 21:7–15.

Or, this shall be your consolations, i.e. I shall accept of your patient and diligent attention to me, instead of all those consolations which you owed to me in this condition, and which I expected from you.

Suffer me that I may speak without such interruption as you have given me, Job 20:2; and if I do not defend my cause with solid and convincing arguments, go on in your scoffs if you please.

To man; or, of man; for the prefix lamed commonly signifieth both to and of. And this question implies a denial, or that his complaint is not to or of man, to wit, only, but to or of God; as is here sufficiently implied, and oft elsewhere expressed by Job in this book.

Consider what I am about to say concerning the wonderful prosperity of the worst of men, and the intolerable pressures of some good men, such as I have manifested and shall prove that I am, and it is able to fill you that are but spectators with astonishment and horror at the strange and mysterious…

When I remember what I have partly observed and partly felt of these things. The very remembrance of what is past fills me with dread and horror.

He expostulates this matter partly with his friends, If things be as you say, how comes this to pass, &c? partly with God himself, Wherefore doth the righteous God distribute things so unequally? The wicked live, to wit, long and happily; as living is oft taken, as Lev. 18:5, 1 Sam. 10:24, 1 Sam.

Their seed; either, 1. The fruits of their ground; or rather, 2. Their children; as it is explained in the next branch of the verse, the words both here and there used being commonly so understood. Their seed is established, i.e. they multiply and prosper greatly.

They neither fear nor feel any disturbance.

Like a flock of sheep or goats, as the word signifies; in great numbers, and with sweet concord; which is a singular delight to them and to their parents.

In wealth; in good, i.e. in the enjoyment of all the good things of this life, without any mixture of evil. They do not die of a lingering and tormenting disease, as I now and many other good men die, but suddenly and sweetly, like lambs; as is usually said in such cases.

Therefore; because of their constant prosperity. Heb. and, or yet. Though God be so gracious to them, yet they say and do thus to him. They say; sometimes in words, but commonly in their thoughts and affections, and the language of their lives: see Ps. 14:1, Ps. 36:1–2, Mal. 3:14–15, Titus 1:16.

What excellency is there in him? and what advantage have we or can we expect from him?

Their good is not in their hand: this seems to be an answer to the foregoing question, and a confutation of that ungodly opinion and practice, Job 21:14–15. Wicked men (saith he) have no reason to neglect and reject God because of their prosperity, for their good, i.e.

How oft! this phrase notes either, 1. The rarity and seldomness of it. This. I confess, sometimes happens, but not oft. Or rather, 2. The frequency of it. I grant that this happens oft, though not constantly, as you affirm.

i.e. Their destruction shall be speedy, and certain, and irrecoverable.

God layeth up, to wit, in his treasures, Rom. 2:5. His iniquity, or rather, the punishment of his iniquity, i.e. he will punish him both in his person and in his posterity. He shall know it, i.e. he shall live to see the destruction of his children.

His eyes shall see his destruction, i.e. he shall be destroyed; as to see death, is to die, Ps. 89:48, Heb. 11:5; and to see affliction, or any kind of evil, is to feel it Ps. 90:15, Lam. 3:1; and to see good, is to enjoy it, Job 7:7, Job 9:25, Ps. 34:12.

What pleasure hath he in his house after him? or, for what desire, or care, or study hath he for or concerning (as beth is oft used) his house, i.e. his children? When he is dead and gone, he cares not what becomes of his children, as irreligion commonly makes men unnatural; he is not concerned nor…

Knowledge, i.e. discretion, or how to govern the world. For so you do, whilst you tell him that he must not sorely afflict the godly, nor give the wicked much and long prosperity here. He judgeth those that are high; either, 1.

One, to wit, either, 1. One of these wicked men, of whose condition he is here speaking. Or, 2. Any one man, whether good or bad. In his full strength; in a state of perfect health, and strength, and prosperity; all which this phrase implies.

His breasts: the Hebrew word is not elsewhere used, and therefore it is diversely translated; either, 1. Breasts. But that seems very improper here, because men’s breasts do not use to be filled with milk. Or, 2. Milk-pails.

Another; either, 1. Another wicked man. Or, 2. Any other man promiscuously considered, either good or bad. So hereby he shows how indifferently and alike God deals the concerns of this life to one and another, to good and bad.

All these worldly differences are ended by death, and they lie in the grave without any distinction, till the time of general resurrection and judgment comes. So that no man can tell who is good, and who is bad, by any events which befall them in this life.

I know your thoughts; I perceive what you think, and will object, and say for your own defence. The devices, or, evil thoughts; for so this word is oft used, as Prov. 12:2, Prov. 14:17, Job 24:8, Isa. 32:7. Wrongfully imagine, or wrest, or violently force.

Ye say, to wit, in your minds. Where is the house of the prince? i.e. it is no where, it is lost and gone. This is spoken either, 1. Of Job, or his eldest son, whose house God had lately overthrown. Or rather, 2. In general of wicked princes or potentates, as the following answer showeth.

These are the words, either, 1. Of Job’s friends, who thus continue their former discourse by a second inquiry; or rather, 2. Of Job himself, who answers one question with another.

That the wicked, & c. this is the thing which they might learn of passengers. Reserved; or, withheld, or kept back, to wit, from falling into common calamities, though in truth he be not so much kept from evil as kept for evil; he is reserved from a less, that he may be swallowed up in a greater…

His way, i.e. his wicked course and actions, and whither they lead him. His power and splendour is so great, that scarce any man dare reprove him for his sin, or show him his danger. To his face, i.e. plainly, and whilst he lives, as the same phrase is used, Deut. 7:10.

Yet, Heb. and. The pomp of his death shall be suitable to the glory of his life. Shall he be brought, with pomp and state, as the word signifies. To the grave, Heb. to the graves, i.e.

Of the valley, i.e. of the grave, which is low and deep like a valley. Shall be sweet unto him; he shall sweetly rest in his grave, free from all cares, and fears, and troubles, Job 3:17–18. Every man shall draw after him, Heb. he shall draw every man after him, to wit, into the grave; i.e.

Why then do you seek to comfort me with vain hopes of recovering my prosperity if I repent, seeing your grounds are manifestly false, and common experience showeth that good men are very oft in great tribulation, while the vilest of men thrive and prosper in the world?