| Barnes' Notes on the Bible Wherefore do the wicked live? - Job comes now to the main design of his argument in this chapter, to show that it is a fact, that the wicked often have great prosperity; that they are not treated in this life according to their character; and that it is not a fact that men of eminent wickedness, as his friends maintained, would meet, in this life, with proportionate sufferings. He says, that the fact is, that they enjoy great prosperity; that they live to a great age; and that they are surrounded with the comforts of life in an eminent degree. The meaning is, "If you are positive that the wicked are treated according to their character in this life - that great wickedness is followed by great judgments, how is it to be accounted for that they live, and grow old, and are mighty in power?" Job assumes the fact to be so, and proceeds to argue as if that were indisputable. It is remarkable, that the fact was not adverted to at an earlier period of the debate. It would have done much to settle the controversy. The "question," "Why do the wicked live?" is one of great importance at all times, and one which it is natural to ask, but which it is not even yet always easy to answer. "Some" points are clear, and may be easily suggested. They are such as these - They live (1) to show the forbearance and long suffering of God; (2) to furnish a full illustration of the character of the human heart; (3) to afford them ample space for repentance, so that there shall not be the semblance of a ground of complaint when they are called before God, and are condemned; (4) because God intends to make some of them the monuments of his mercy, and more fully to display the riches of his grace in their conversion, as he did in the case of Paul, Augustine, John Bunyan, and John Newton; (5) they may be preserved to be the instruments of his executing some important purpose by them, as was the case with Pharaoh, Sennacherib, and Nebuchadnezzar; or, (6) he keeps them, that the great interests of society may be carried on; that the affairs of the commercial and the political world may be forwarded by their skill and talent. For some, or all of these purposes, it may be, the wicked are kept in the land of the living, and are favored with great external prosperity, while many a Christian is oppressed, afflicted, and crushed to the dust. Of the "fact," there can be no doubt; of the "reasons" for the fact, there will be a fuller development in the future world than there can be now. Become old - The friends of Job had maintained that the wicked would be cut off. Job, on the other hand, affirms that they live on to old age. The "fact" is, that many of the wicked are cut off for their sins in early life, but that some live on to an extreme old age. The argument of Job is founded on the fact, that "any" should live to old age, as, according to the principles of his friends, "all" were treated in this life according to their character. Yea, are mighty in power - Or, rather, "in wealth" - חיל chayı̂l. Jerome, "Are comforted in riches" - "confortatique divitiis." So the Septuagint, ἐν πλούτῳ en ploutō. The idea is, that they become very rich.
Clarke's Commentary on the BibleWherefore do the wicked live - You have frequently asserted that the wicked are invariably punished in this life; and that the righteous are ever distinguished by the strongest marks of God's providential kindness; how then does it come that many wicked men live long and prosperously, and at last die in peace, without any evidence whatever of God's displeasure? This is a fact that is occurring daily; none can deny it; how then will you reconcile it with your maxims?
Gill's Exposition of the Entire BibleWherefore do the wicked live,.... Which question is put either to God himself, as not knowing ow to account for it, or to reconcile it to his divine perfections; that he, a holy, just, and righteous Being, should suffer such wretches to live upon his earth, who had been, and still were, continually sinning against him, transgressing his law, and trampling under foot his power and authority; when he, a man that feared the Lord, as God himself had borne witness of him, laboured under such heavy affliction, that he seemed rather to die than live: or else it is put to his friends, to whom he appeals for the truth of it, as Zophar had to him, about the short time of the prosperity of the wicked, Job 10:4; and desires them to try how they could make such undeniable facts comport with their own principles, that wicked men are always and only afflicted to any great degree, and not holy and good men; but if so, it is asked, why do they "live", even live at all? why is not their breath stopped at once, that breathe out nothing but sin and wickedness? or why are they "lively?" as Mr. Broughton renders the word; that is, brisk, cheerful, and jocund, live merrily, having an abundance of this world's good things; call upon themselves to eat, drink, and be merry, and indulge themselves in all the gratifications of sensual pleasures and delights; live at ease, in peace and outward comfort, and are not in trouble as other men, having nothing to disturb, disquiet, and distress them; nay, not only live comfortably, but live long: while a righteous man perishes or dies in his righteousness, the wicked man prolongs his life in his wickedness, Ecclesiastes 7:15, as it follows: become old; live to a considerable old age, as Ishmael did, to whom he may have respect, as well as to some others within his knowledge; or are "durable" (n), not only in age, as the sinner is supposed to die, and sometimes does die an hundred years old, or more, but in wealth and riches, in outward prosperity; for though spiritual riches are only durable riches, in opposition to temporal ones, yet these sometimes endure with a wicked man, and he endures with them as long as he lives, as may be seen in the instances of wicked rich men in Luke 12:16; with which agrees what follows: yea, are mighty in power? are in great authority among men, being kings, princes, civil magistrates, see Psalm 37:35; are advanced to great dignity and honour, as the twelve princes that sprung from Ishmael, and the race of kings and dukes that came from Esau. Mr. Broughton renders it, "be mighty in riches", greatly increase in them; and so the Targum, possess substance or riches. (n) "durant", Mercerus, Cocceius, Michaelis; "edurant", Schultens.
Keil and Delitzsch Biblical Commentary on the Old Testament 7 Wherefore do the wicked live, Become old, yea, become mighty in power? 8 Their posterity is established before them about them, And their offspring before their eyes. 9 Their houses have peace without fear, And the rod of Eloah cometh not upon them. 10 His (the evil-doer's) bull gendereth and faileth not; His cow calveth easily, and casteth not her calf. 11 They let their little ones run about as a flock, And their children jump about. The question in Job 21:7 is the same as that which Jeremiah also puts forth, Job 12:1-3. It is the antithesis of Zophar's thesis, Job 20:5, and seeks the reason of the fact established by experience which had also well-nigh proved the ruin of Asaph (Psalm 73:comp. Malachi 3:13-15), viz., that the ungodly, far from being overtaken by the punishment of their godlessness, continued in the enjoyment of life, that they attain to old age, and also a proportionately increasing power and wealth. The verb עתק, which in Job 14:18; Job 18:4 (comp. the Hiph. Job 9:5; Job 32:15), we read in the signification promoveri, has here, like the Arabic ‛ataqa, ‛atuqa, the signification to become old, aetate provehi; and גּבר חיל, to become strong in property, is a synonym of השׂגּה חיל, to acquire constantly increasing possessions, used in a similar connection in Psalm 73:12. The first feature in the picture of the prosperity of the wicked, which the pang of being bereft of his own children brings home to Job, is that they are spared the same kind of loss: their posterity is established (נכון, constitutus, elsewhere standing in readiness, Job 12:5; Job 15:23; Job 18:12, here standing firm, as e.g., Psalm 93:2) in their sight about them (so that they have to mourn neither their loss by death nor by separation from their home), and their offspring (צאצאים, a word common only to the undisputed as well as to the disputed prophecies of Isaiah and the book of Job) before their eyes; נכון must be carried over to Job 21:8 as predicate: they are, without any loss, before their eyes. The description passes over from the children, the corner-stones of the house (vid., Ges. Thes., s.v. בנה), to the houses themselves. It is just as questionable here as in Job 5:24; Isaiah 41:3, and elsewhere, whether שׁלום is a subst. ( equals בשׁלום) or an adj.; the substantival rendering is at least equally admissible in such an elevated poetic speech, and the plur. subject בּתּיהם, which, if the predicate were intended to be taken as an adj., leads one to expect שׁלומים, decides in its favour. On מפּחד, without (far from) terrifying misfortune, as Isaiah 22:3, מקשׁת, without a bow, vid., on Job 19:26. That which is expressed in Job 21:9, according to external appearance, is in Job 21:9 referred to the final cause; Eloah's שׁבט, rod, with which He smites in punishment (Job 9:34; Job 37:13, comp. Isaiah 10:24-26, where שׁוט, scourge, interchanges with it), is not over them, i.e., threatens and smites them not. Job 21:10 comes specially to the state of the cattle, after the state of the household in general has been treated of. Since שׁורו and פּרתו are interchangeable, and are construed according to their genus, the former undoubtedly is intended of the male, not also epikoi'noos of the female (lxx ἡ βοῦς, Jerome, Saadia), as Rosenm., after Bochart, believes it must be taken, because `br is never said de mare feminam ineunte, but always de femina quae concipit. In reality, however, it is with עבר otherwise than with עדה, whose Pael and Aphel certainly signify concipere (prop. transmittere sc. semen in a passive sense). On the other hand, עבר, even in Kal, signifies to be impregnated (whence עובר, the embryo, and the biblical אבוּר, like the extra-biblical עבּוּר, the produce of the land), the Pael consequently to impregnate, whence מעבּרא (from the part. pass. מעבּר) impregnated (pregnant), the Ithpa. to be impregnated, as Rabb. Pual מעבּרת, impregnated (by which עברת also signifies pregnant, which would be hardly possible if עבר in this sexual sense were not radically distinct from עבר, περ-ᾶν). Accordingly the Targ. translates עבּר by מבטין (impraegnans), and Gecatilia translates שׁורו by Arab. fḥlhm (admissarius eorum), after which nearly all Jewish expositors explain. This explanation also suits לא יגעל, which lxx translates οὐκ οὀμοτόκησε (Jer. non abortivit), Symm. in a like sense οὐκ ἐξέτρωσε, Aq. οὐκ εξέβαλε, Saad. la julziq. The reference of שׁורו to the female animal everywhere assumed is incorrect; on the contrary, the bullock kept for breeding is the subject; but proceeding from this, that which is affirmed is certainly referred to the female animal. For גּעל signifies to cast out, cast away; the Hiph. therefore: to cause to cast out; Rabb. in the specified signification: so to heat what has sucked in that which is unclean, that it gives it back or lets it go (לפלוט הבלוע). Accordingly Raschi explains: "he injects not useless seed into her, which might come back and be again separated (נפלט) from her inward part, without impregnation taking place." What therefore עבּר says positively, ולא יגעיל says negatively: neque efficit ut ejiciat. (Note: The Aruch under גּעל, quotes a passage of the Tosefta: מוזרות נפשׁ היפה תאכלם גיעולי ביצים מותרים באכילה, the cast away (Wrflinge) eggs (i.e., such as have fallen away from the hen from a stroke on the tail of some other cause, and which are not completely formed) are allowed as food; he may eat them who does not loathe them.) It is then further, in Job 21:9, said of the female animal which has been impregnated that she does not allow it to glide away, i.e., the fruit, therefore that she brings forth (פּלּט as מלּט, המליט), and that she does not cause or suffer any untimely birth. continued...
Geneva Study BibleWherefore do the wicked {d} live, become old, yea, are mighty in power? (d) Job proves against his adversaries that God does not punish the wicked immediately, but often gives them long life and prosperity, so we must not judge God just or unjust by the things that appear to our eyes.
Jamieson-Fausset-Brown Bible Commentary7. The answer is Ro 2:4; 1Ti 1:16; Ps 73:18; Ec 8:11-13; Lu 2:35-end; Pr 16:4; Ro 9:22. old-in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, 14).
Matthew Henry's Concise Commentary21:7-16 Job says, Remarkable judgments are sometimes brought upon notorious sinners, but not always. Wherefore is it so? This is the day of God's patience; and, in some way or other, he makes use of the prosperity of the wicked to serve his own counsels, while it ripens them for ruin; but the chief reason is, because he will make it appear there is another world. These prospering sinners make light of God and religion, as if because they have so much of this world, they had no need to look after another. But religion is not a vain thing. If it be so to us, we may thank ourselves for resting on the outside of it. Job shows their folly.
Matthew Henry's Whole Bible CommentaryVerses 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?" v. 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, 1 Sa. 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 (v. 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, v. 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 (v. 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, v. 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, Ex. 23:26; Deu. 7:14. [4.] They are merry and live a jovial life (v. 11, 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 (v. 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, v. 14, 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, Prov. 1:32; Ps. 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 (Mt. 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, Jn. 3:19. (2.) See how they argue against God and religion (v. 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 (Ex. 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, 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, 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 (v. 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 (Ps. 49:13); but I know better things than to walk in their counsel." |
